Seymour Siegel - Knowledge

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Christian seminaries. In 1967, when the debate about interfaith dialogue had reached new heights, with some rabbis taking the position that it might be appropriate for Christian and Jewish leaders to discuss issues of "social justice," but not "theology," Siegel once again took a strong position in favor of religious dialogue. He wrote that such dialogue "is imperative today in a world whose vexatious problems are of immediate urgency to Christians and Jews alike," that it would be impossible to come together for discussions about social problems "in depth, without getting down to religion"—and, more than that, that it would be "ludicrous for religious leaders to meet for the purpose of discussing all subjects except the one in which they are most expert -- religion." Later, in 1984, after Jewish-Christian dialogue had developed in many circles, Siegel, ahead of his time, said that he hoped that such dialogue would grow to include Islam—and even more, that the so-called "Western religions" of Judaism, Christianity, and Islam, which were for the most part "woefully ignorant" of other religions in the world, including those in Asia and Africa, could develop opportunities to come together in dialogue, as well. Siegel said that, while religion was often a force in war, in could be a force for peace for two primary reasons: first, because it could keep alive the vision of the prophets of a time of future peace; and second, because religion could bring with it a vision that transcended national borders and races, so that it became possible to identify with others as "persons." On the other hand, while he was a strong advocate of interfaith dialogue and cooperation, he cautioned against underestimating or blurring the differences among religions. Addressing one issue of Jewish-Christian relations, he wrote, "The two covenants -- Judaism and Christianity -- are like two parallel lines which will meet in eternity. Until that time, we remain separate, but respectful and loving of each other."

982:, able to give clear answers, even in complicated areas. For example, in the debate on continuing or ceasing medical treatment for terminally ill patients who are suffering, he said,"It is the individual's duty to live as long as he can, but if a person is destined to die soon, there is no obligation to prevent that death from happening." Regarding in-vitro fertilization, at a time when many religious leaders were voicing concerns, he said, "When nature does not permit conception, it is desirable to try to outwit nature. The Talmud teaches that God desires man's cooperation." On the issue of "fetal experimentation" after late term abortion, some doctors believed that experiments should be allowed for "the greater good," arguing that the subjects of their experiments (called "infants" or "premature babies" by those who opposed the experiments, and "fetuses" by those in favor) would not survive in any case. Siegel disagreed, testifying in 1975 before National Commission for the Protection of Human Subjects, urging the Commission to recall the results when Nazi physicians ignored the sanctity of individual lives to serve what they saw as a greater good for mankind: 421:, on the subject of lay ministry. Under the best circumstances, many officers and sailors in the U.S. Navy are out of range of chaplains, but with new nuclear submarine technology enabling submarines to stay under water and virtually out of communication with anyone who could offer religious support almost indefinitely (the only limiting factor was how much food could be stored for the crew), new religious support questions had been raised. As a result, the Navy convened the conference in order to learn ways that lay people—military "lay leaders"—could be better trained, prepared, and supported for their roles in providing opportunities for worship, or supporting other forms of religious requirements in the absence of ordained clergy, and even in the absence of communication with them for months at a time. The conference also included discussions of the religious views of each faith group vis-a-vis 941:, asserted, "throughout Jewish history, rabbis and other learned Jews have recited these blessings when they have called upon or received kings, governors, and other high civil officials," because "according to Jewish traditional practice and precedent," they "may be recited whenever one is in the presence of someone who holds chief executive office in a political sovereignty." Siegel did explain to his detractors that he would offer the blessing "in a special way." He would begin the prayer by addressing God with the traditional Hebrew words for, "Blessed Art Thou"; switch to English, for, "O Lord our God, King of the Universe"; and then conclude in Hebrew with the traditional words of the blessing, "who has given of Thy glory to flesh and blood." 1035:, "mending" the world. In part, it was this vision of humanity's challenge to change what we inherit that stood in tension with his belief in preserving or "conserving" the past. Bringing these ideas to the natural world around us meant maintaining a great respect for the world in which we live, but understanding that there is a difference between respect and "reverence," if reverence for the world somehow implied that it was sinful to change it. So, for instance, he wrote and spoke frequently of our responsibility to transform the world as we inherit it, so as to "improve the human estate": 1122:

medical problems, Siegel believed that it could no longer be permitted in terms of Jewish law. Quoting the Bible verse, Deuteronomy 4:15, "Be very careful about your lives," he said that smoking "is contrary to a divine commandment to preserve the health of your body and spirit." In addition to speaking out as an individual, Siegel was a supporter of a Rabbinical Assembly resolution that condemned smoking as a "violation of Jewish law," urging individuals to stop, and supporting the idea of smoking bans in public places—the first major Jewish religious body to take such a position.

545:, when students took over college buildings; when support of religious quotas grew stronger among many liberals; and when he saw what he viewed as support for leftist governments on the part of "McGovern Democrats," Siegel moved to the political right, coming to believe "that unbridled liberalism was a threat to Jewish rights." Additionally, Siegel's struggle with both the lessons of the Holocaust and theological responses to it, increased his concern about what he viewed as the way liberals focused on principles at the expense of reality. He was deeply affected by the writings of 581:, alongside new freedoms in nations like the United States, argued for a "post-liberal" philosophy of politics, and even a "post-liberal" theology of covenant. It was one thing, he believed, to concentrate on liberal abstract principles when Jews did not have any power to put ideas into practice, speaking of values "under conditions of powerlessness." Now, however, Jews had to grapple with "concrete reality, including the reality of politics" — which meant, for him, an abandonment of arguments based on ideals that ignored decisions that affected men and women today. 945:

prohibition of turning on anything electrical during the Jewish Sabbath, the White House had the microphones for the ceremony turned on the afternoon of the previous day—with a military guard in place to ensure they would not be accidentally switched off. To avoid riding on the Jewish Sabbath, Siegel stayed in a nearby hotel, with a military aide escorting him back and forth to the ceremony. Additionally, the White House provided him with kosher food both for his hotel room and at the luncheon following the ceremony, something they also did for the parents of

877:, the first Holocaust memorial ceremony ever held aboard a U.S. Navy ship. Admiral Martin himself delivered the keynote address during the ceremony. Martin, who had been a prisoner of war for more than five years in Vietnam, spoke of his admiration for the men and women who could survive the barbarity and evils of the Holocaust, and yet accept the challenge, and even the "commandment," to hold on to faith—and hope—for a better future. Additionally he spoke of the "inalienable rights" that no government on earth can deny. 342:

concern that the Roman Catholic Church there had taken no official stand against anti-semitic attacks. "The rabbi, who said he had witnessed the machine-gunning of an Israeli shipping line while he was in Buenos Aires, said that such attacks were a recurrence of anti-Semitic acts that date back more than thirty years." Siegel was fluent in Spanish, and during some New York political campaigns, delivered speeches in Spanish to Hispanic groups on New York's

687:, the traditional quorum required for many Jewish prayers, in Conservative synagogues. "The reasons for excluding women in the past are no longer valid today," he wrote, with the press reporting that Siegel "led the fight for the resolution." Most scholars of the movement believe that it was that decision that laid the groundwork for the decision, ten years later, to ordain female rabbis. Siegel also authored the Conservative movement's decision on 723:, which he witnessed from his seminary office across the street, and the rise of what he felt was an accommodationalist philosophy toward left-wing governments by McGovern Democrats caused Rabbi Siegel "to reassess political liberalism as an automatic Jewish reaction," he says. "The weakness of liberalism in the face of attacks on the very roots of democracy became apparent. Jewish self-interest demanded a more conservative position." 1662:(FoR); and in addition to Siegel, included retired Navy Rear Admiral Arnold True; Congressman John Conyers (D-Mich); John Pemberton, Executive Director of the ACLU; Methodist Bishop James Armstrong; Anne Bennett, a member of the General Board of the National Council of Churches; Allen Brick, representing the FoR in Britain; and Robert Drinan, Dean of the Boston College Law School. 237:

confined to the classroom, and shared Heschel's "conviction that the Jews had a vision of society which could and should influence general society as much as the general society influenced Judaism.". Putting these beliefs into practice, he became one of the first ethical advisors to American commercial corporations, chairing the ethics committee of the public relations firm,

788: 534:, he spoke strongly against the war in Vietnam. Later, in 1969, he traveled to Vietnam as part of a group of nine Americans, to investigate prison conditions, and charges of South Vietnamese mistreatment of prisoners. They met with and interviewed prison wardens, Buddhist citizens, students, journalists, South Vietnamese political leaders, and U.S. Ambassador 1178:

behind all reality, who is concerned with us and suffers with our failures, and rejoices in our achievements. We are threatened with meaninglessness--and God relates to us, saving us from the dead-ends of life. We find men capable of the most unspeakable deeds--and therefore we must address the Hidden God so that we can help Him bring about the redemption.

820:(DRVH). He remained on the Council following his two-year term as director, but it was during his time in that position that he began the successful effort to raise funds for the museum's creation. Additionally, during his time as director, he was involved in some very difficult negotiations (and some would say, confrontations) with groups such as the 605:, and as president of "The American Jewish Forum," an organization created in an attempt to integrate some traditional Jewish concepts with more conservative political beliefs. He also served as an associate editor for "Ideas: A Journal of Contemporary Jewish Thought," a "right-wing Jewish journal,", and was an advisor in the political campaigns of 337:, and "was instrumental in consolidating the relationship" between that seminary and JTS, in NY, by spending summers there, teaching courses in Talmud, theology, and ethics. At a news conference after a ten-week trip to Buenos Aires to help set up the Seminary, he spoke out about the fear of the Argentinian Jewish community regarding the 1142:," occupying "their traditional middle position of respect for the law but wide latitude for differing interpretations." In fact, Siegel often argued that the "bulk" of Conservative Jews were centrists, "accepting deliberate and reasoned change," even though critics of the movement often seem to speak in terms of "left" and "right." 570:

felt that the world or their nations suffered from over-population should feel free to "practice whatever limitations on growth they prefer." However, "those who feel there are too few of 'their kind', rather than too many" (such as the Jewish community after the loss of six million), "may prefer to follow the Biblical injunction,

968:"It is the "middle group," as he terms it, that Rabbi Siegel feels represents the majority. "People think in some instances Begin is making a mistake, but are hesitant to criticize because open criticism might harm the interests of Israel," he said. "They could be swayed either way, depending upon how unwise a policy appears." 31: 1354:"The Lay Leader in the LEAD (Laymens' Enrichment and Devotional Program) Program," Official Navy Report (NAVPERS 15156) of "The Consultation on the Lay Ministry," Naval Base, Charleston, South Carolina, May 16–19, 1967, sponsored by the Chief of Chaplains, U.S. Navy, and the Commander, Submarine Force, U.S. Atlantic Fleet. 1173:

their understanding of God as primarily one of five overlapping and complementary visions: (1) the Helping God; (2) the Dialogic God; (3) the Feeling God; (4) the Saving God; and (5) the Hidden God. Ultimately, he wrote, our experience with God depends on our experience with life, and our identity as human beings:

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other subjects, including his explanation of the view that suicide is an act that we must regard with compassion, but ultimately, reject as forbidden: "Suicide is a final and dramatic statement of an approach to life which a people professing a faith in the goodness of God and the goodness of life cannot condone."

402:), at Siegel's home. In addition to this group, he hosted a weekly Saturday-morning Shabbat egalitarian worship service for JTS students when no egalitarian service (where male and female students participated equally in all aspects of worship) was conducted at JTS. Affectionately referred to as "Siegel's 915:

Those behind the resolution contended that the decisions of the CJLS "detracted from each rabbi's religious authority in his own congregation." In calling for the defeat of the resolution, Siegel said that the local rabbi would always be the final authority in matters related to Jewish law, including

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possesses a human dimension" and must be protected, but not at the cost of the health—physical or mental—of the mother. Because the mother's health took precedence over that of the "potential life" of the fetus, Judaism would permit abortion under certain circumstances. His view of the permissibility

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at the University of Chicago, Rabbi Siegel found politics, and especially political philosophy, to be inherently linked to human life. Rabbi Siegel's unique view of Jewish ethics, theology, political philosophy, and politics, helped shape American Judaism through a crucial period in the 1960s through

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recalls that Siegel was his "best Talmud teacher" at JTS., and a generation of rabbis praised Siegel's "full control" of the broad range of classical Jewish texts, ranging from Talmud, to Jewish law, to Jewish mysticism, along with his ability to explain difficult issues in clear and straightforward

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at JTS (M.A., 1951; DHL, 1960), in New York City. He remained at JTS, as a Professor of Theology and Ethics, and over the years, held other positions for varying amounts of time, including Dean of Students ("Registrar") for the Rabbinical School, and assistant dean of the Herbert H. Lehman Institute

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The book describes a meeting between Siegel and other members of the council on July 20, 1984, with a Romani group, in the Dept of Labor auditorium, where the Council "tried to assuage the fears" of the group, saying that they "would be fully included" in plans, and that the Council "as a government

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If we are to abide by the principles informing the Conservative Movement, we must work harder to develop interest in, and commitment to, Jewish law in our communities. We cannot be effective interpreters of the law unless there is a partnership with the people trying to observe it. It is a difficult

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Siegel was not afraid of controversy, whether it related to his position as chair of the CJLS or to his personal decisions, when he felt he was in the right. In 1973, for example, when he was invited to be one of four prominent theologians to offer prayers at the presidential inauguration of Richard

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the decision as to whether an individual congregation would count a woman in the minyan, but that the committee had a crucial role to play in the legal process. When the resolution was defeated, he said that, "The voice of the delegates confirms the role of our committee in interpreting Jewish law."

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This statement informs the philosophy of the work of the Council. The projected Holocaust Museum will be concerned with the Jewish tragedy. It is unique in the annals of human history. However, as with all gravely momentous events, the particular illuminates the universal aspects of human existence.

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killed during that era. He also addressed the controversial issue as to whether the Holocaust would be remembered as a particular event, primarily targeting Jews—and therefore, linked to anti-semitism-or in larger "universal" terms, remembering the evils of genocide. Here, he avoided either extreme,

773:" He was critical of both extreme positions regarding Israel: those who did not hesitate to attack the State in the public forum, labeling the idea of a man-made Jewish homeland a "Zionist heresy"; and those who argued that it should never be criticized, because it was created as part of God's will: 740:

The besetting error of liberal political thinking is the tendency to see issues in non-realistic terms. To make real and meaningful political choices is to make choices between real alternatives, not desired alternatives. You choose between real options; not imagined or idealized ones....So the more

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Over a period of 26 years, until his untimely death in February 1988, Rabbi Seymour Siegel taught, guided, nurtured, and encouraged my studies. It was he who introduced me to many of the texts and methodologies of study that have preoccupied most of my teaching and scholarship. He initiated me into

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Although Siegel may have been attacked as being "too liberal" by some, and "too conservative" by others, he himself argued that he was taking a "centrist" position in terms of the "tradition and change" inherent in Jewish law, rejecting both the extreme that believed no change was possible, and the

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Within the framework of this philosophy—one that begins with an effort to conserve or preserve the past, and yet accepts not only the possibility but also the responsibility of change when it was ethically mandated—Siegel developed five fundamental principles of Conservative Judaism: (1) covenantal

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the wealth of Jewish teachings that come to us in the form of writing focused on morals, ethics, values, and even dreams. This inheritance, no less valuable and no less "commanding" in his eyes than the legal teachings, must be considered in any religious struggle to understand how we are to act to

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who did not sign a petition to Congress—widely circulated and signed by leaders of a number of U.S. faith groups—asking that it ban genetic experiments by scientists "that might change human characteristics passed along from one generation to its successor.". Taking a stand against the petition, he

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According to Siegel, Jewish theology begins with the belief in God as the creator of the world. The fact that God created the world gives it meaning, purpose and value. The fact that it is created desanctifies the universe. The heavens declare the glory of God, but they are not God. In paganism,

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Siegel's concept of a bias for life "summarized his ethical realism and was incorporated into some final statements of House of Representatives reports. His approach to difficult questions based on idealism and faith tempered by realism and pragmatism made him such a frequent spokesperson for those

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During Siegel's chairmanship of the CJLS, not every Conservative rabbi was happy with the committee's decisions, or with the increased availability of those decisions to congregational members, especially decisions in the area of the rights and responsibilities of women. The disagreements came to a

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As a teacher, Siegel was ahead of his time in many ways. He taught Holocaust studies in the mid-1960s, well before it was considered a field of serious study, and he was a pioneer in the field of medical ethics in particular, and religious ethics in general. He believed that teaching should not be

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Similarly, he could explain religious positions to interfaith groups. For example, when he made the statement that "Israel is salvation, but not redemption," Christian theologians understood his position as one close to their view of "signs of the Kingdom," opening up possibilities of dialogue and

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As Siegel's views became more politically conservative, especially in terms of his support of Nixon over McGovern, praising Nixon's support for Israel, and his views of American involvement in Vietnam—changing from an appeal for withdrawal to a belief that we should pursue victory, in an effort to

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One concrete example of this approach for Siegel was his position on what he considered the liberal position of supporting zero-population growth, even at a time when the Jewish population had suffered such tremendous losses as a result of the Holocaust. Consequently, he wrote that individuals who

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Siegel felt a tremendous responsibility, in his role as a Professor of Ethics and Theology at the Jewish Theological Seminary, to be both a general public servant serving the public of the United States of America from his understanding of the teachings of Judaism and at the same time a servant to

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theology; (2) the "nature of man" (expressing our humanity through our decisions and our lives); (3) the process of history; (4) the Jewish people as a bearer of revelation; and (5) the principle of "social change"—that the best and most authentic change is gradual and organic, not revolutionary.

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Experiments for the `good of medicine' or for the sake of the `progress of knowledge' are not automatically legitimated, if they cause harm to people now, because someone in the future might benefit. What comes in the future is what the Talmudic literature calls `the secrets of the Almighty. This

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it faced. He said that "...reliable sources say that Government officials know who perpetrate the anti-Semitic attacks and yet they have not taken any steps to arrest them." He urged the U.S. government to do whatever it could to strengthen democratic institutions in Argentina, and expressed his

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However, Siegel contended that God must be more than power, and our response—our encounter with the Divine—must be more than fear or awe. In "God in the Teachings of Conservative Judaism," he collected writings of some of the leading teachers and thinkers of the Conservative movement, describing

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For many years, Siegel taught courses at JTS on the history and theology of the Conservative movement, stressing that the word "conservative" had to be understood in the way it was used in British politics: that the push should be to "conserve" the traditions and decisions of the past as much as

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The position that the life "before us now" must take precedence over possible "future good" was part of his view that a "bias toward life" must come first, because of the "indeterminacy of the future." However, the concept of "a bias for life" was one that also gave foundation to his writings on

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for The New York Times that began, "I have never voted for a Republican presidential candidate. This year I shall vote for President Nixon." With that editorial, Siegel announced his changing political allegiance, and his involvement soon earned him the title of "rabbi of the neo-conservatives,"

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and Abraham Joshua Heschel. Siegel's view was that Jews should take an active role in the civil rights movement, because "the historic struggle against prejudice faced by Jewish people led to a natural sympathy for any people confronting discrimination." In 1966, at a conference on "Judaism and

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article quoted Siegel as using the word "cockamamie" to describe the claim that "some hindered widespread knowledge and acceptance" of the suffering of gypsies during the Holocaust, and that the Museum was the means to "bring to public consciousness the continued violence inflicted upon Rom in

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In all of the five currents we have described, we start with man. We try to understand the type of being we are. We strive for perfection and God helps us. We find our true being in dialogue--with God the Eternal Thou, responding and calling to us. We sense the Ineffable--and God is the reality

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The reason to reevaluate Jewish halakhic/legal positions on questions could result from a number of reasons, including new scientific findings that add to humanity's knowledge. So, for example, when there no longer seemed to be any doubt that smoking was a primary cause of lung cancer and other

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During the 1960s, when there was heated debate among rabbis, including those in the RA, about whether or not to engage in Jewish-Christian dialogue, Siegel was a strong voice for its importance, stating flatly that "we must have dialogue." In addition, he was one of the first rabbis to teach at

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Siegel grew up in a "close-knit Yiddish family and community," with "his yeshiva education preparing him to be an orthodox rabbi or Talmudic scholar. But after graduating from the University of Chicago, he gravitated toward the Conservative movement. There, his friends, Samuel Dresner and Wolfe

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movement, writing that leaders, including the members of the Committee on Jewish Laws and Standards, respected the views of their colleagues, "even when they disagree with them." "This kind of give-and-take," he wrote, is not a sign of a 'dilemma' or 'demoralization' -- but of vigor and life."

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According to his former student, Rabbi Richard Freund, "...one of the most profound influences upon Siegel's formulation of ethical realism was Reinhold Niebuhr, and both Siegel and Niebuhr "moved from idealism to realism in all areas of their religious, social and political lives and writings

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A prolific writer, Siegel was the author of hundreds of articles, and the editor of two books, "Conservative Judaism and Jewish Law," and "God in the Teachings of Conservative Judaism." His works were extremely diverse, ranging from scholarly papers on religious law, especially in terms of its

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Siegel's many involvements in religion, education, and politics, took him around the world. In contrast with his early visit to Vietnam during his time as an anti-war activist, he later traveled to Moscow in 1967, at the request of President Nixon, to deliver a packet and a personal message to

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Siegel remained a firm believer in Conservative Judaism, both in terms of its vision—that is, its philosophical and theological underpinnings—and in its strength as a movement, especially in terms of its rabbis. He accused critics of mistaking "discussion and debate" for a "split" within the

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Despite the occasional controversy, within the Conservative movement or within the larger Jewish community, it was rare for an issue to be discussed in the press that included the views of religious leaders without including an interview with Siegel, who was known as someone who could explain

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However, as the New York Times reported, this "special way" was "not 'special enough' to forestall criticism for his choice of blessing, or for his participation in a ceremony carried by loudspeakers, radio, and television, on the Jewish Sabbath." To accommodate what was for some a religious

1097:, and seeks to validate and promote the observance of Jewish law. This first aim goes back to the founders of the movement. Zecharias Frankel, the founder of the Positive-Historical school, and Schechter, who proposed the idea of Catholic Israel, saw as their main goal the need to defend the 620:

He argued for change in what he called the strict separation of church and state, arguing instead for "religious accommodation," supporting basic religious values without favoring one religion over another, and so was a supporter of government aid for private schools that included religious

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In sum, the fight for "separation' of church and state may have been a good and just one in past decades. New realities and plain common sense should now move us to allow the government to do what the original framers of the Constitution intended: to found a commonwealth based on religious

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supporting Nixon, Heschel wrote an "indignant" letter about the views of these "former students of his, which "depressed me deeply." The tension introduced into the relationship never led to a final break, and it was Siegel who led the graveside service for Heschel's death in 1972.

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In 1951, JTS chancellor Louis Finkelstein arranged for Martin Buber to make his first trip to the U.S., for a six-month lecture tour. Finkelstein appointed Siegel to act as the host for Buber and his wife, Pauline, during their time at JTS. Siegel met them at Idlewild Airport (now

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institutions, and cautioned the Jewish community against taking too strong a stand against "the long tradition" of prayer in school, as long as the prayers were inclusive and neutral, the position sometimes characterized as "benevolent neutrality." For instance, he wrote in 1978:

538:, registering their strong unhappiness with what they witnessed and learned. He also traveled to the Soviet Union as one of the earliest Jewish American visitors to "share the anguish of his brethren," before the U.S. Jewish community mobilized in support of Soviet Jewry. 966:"There are three different groups in the Jewish community. The first group is in total agreement with the Begin Government and resents any criticism. Another group is the people who are just opposed to the present Government -- some are more dovish, some are more hawkish." 385:

During the mid-1960s, he was also the founding rabbi of the "West Side Chevre Shas," a New York Upper West Side Talmud study group that attracted some of the luminaries of the New York Jewish world, members of their families, and special guests. The group met weekly, on

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This belief in humanity's challenge to transform and "outwit' nature for the sake of progress in terms of "the human state" was a recurrent theme in Siegel's writing and thinking. In 1987, when the Catholic Church issued a strong condemnation of procedures such as

159:, in that position. He was an outspoken champion of political conservatism, delivering a prayer at the 1973 second term inauguration of President Richard Nixon, but just as strong a champion of religious causes sometimes associated with liberalism, such as the 1081:

possible, changing only when there was an overriding reason—usually an overriding ethical reason—to do so. He believed that in Judaism, as in conservative political theory, "when it is not necessary to change, it is necessary not to change." As a 1988 issue of

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We can be thankful for the "Zionist heresy." It saved the Jewish body and the Jewish soul. It made possible Jewish autonomy and Jewish creativity. But it did not bring redemption.... t should be welcomed. But it becomes dangerous when it assumes messianic

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Eventually, however, opposition from the religious "right wing" of the Conservative movement, unhappy with Siegel's position that ethics must eventually trump even prior Jewish law, would result in a replacement for Siegel as chairman of the CJLS.

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The publicity surrounding the 1973 decision regarding the option for Conservative synagogues to count women toward the minyan led to greater interest on the part of members of the movement in its legal process and decisions. As one writer put it:

617:, regarding the return to faith among American Jews as part of a search for more meaning in their lives, a fact that Reagan saw in many Americans of all backgrounds, who were returning to faith as "a source of strength, comfort, and meaning." 1260:

sponsors a Rabbi Seymour Siegel Scholarship to select graduate students interested specifically in the field of Jewish education or synagogue life. There is an annual JTS scholarship for a graduate student, and an annual memorial lecture at

565:, Siegel argued, this can not be permitted to happen. Jews could never fall prey again to the lure "of schemes for social betterment that take no notion of reality, and of the tendency to set aside law because the law-breaker means well." 707:

Rabbi Siegel sees nothing inconsistent in his advocacy of a Jewish political shift toward conservatism as well as liberalized religious practices, such as the ordination of women as rabbis and their inclusion in the traditionally male

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From his office at JTS or from his home, Siegel responded to questions on Jewish law, ethics, and sometimes just requests for personal advice, by phone or by mail, from rabbis throughout the world. Conservative movement theologian

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Siegel was always active politically, believing—like Heschel—that religion and faith must be translated into action. But Siegel's actions were also linked to a philosophical belief in the integral link between ethics and politics:

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Thus the idea of God is related to the idea of man. And the scholars in Conservative Judaism have struggled to find the essence of God's meaning so that we can learn more about our duties as men and women, and above all, as Jews.

557:, even if that meant taking actions for their own good rather than "sacrificing Jewish existence on the altar of humanity." Siegel wrote how this philosophy militated against liberalism, and demanded a more conservative approach: 671:

clashed with it"—but when that "clash" did occur, Siegel's position would be that "what Jewish tradition teaches us God wants of us as persons and as a community must be the criterion of our understanding of Jewish duty today."

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speaks of Siegel as a "beloved teacher of theology and Talmud, who exerted a significant religious influence on generations of students." As his obituary put it, "For many rabbis, he was the final authority on religious law."

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of abortion began with the law, but included a demand for sensitivity in its application. As one writer described his position: "Siegel is staunchly against abortion on demand... allows for abortion in cases of great need."

406:," from the Yiddish term for a "little house" used for study and prayer, it was a time for students to pray, to learn together, to enjoy Siegel's home cooking (he was an excellent cook, preparing his Sabbath specialty, 1580:

Quest for Peace lecture: "The Lessons of History and the Problem of Evil," 1984, on UC Irvine Library site, "Quest for Peace: Perspectives on the Human Condition." (Video link included under "external links" for this

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restated his belief that, "The biblical writers see man's role not merely to conform to nature but to improve it, if possible." For that reason, "genetic research should be encouraged, not met with cries of alarm."

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The late 1960s marked a period of deep political disillusionment for Rabbi Siegel, who since his youth in Chicago had dabbled in Democratic party politics. Having marched in civil-rights demonstrations with Dr.

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However, despite his link to politically conservative thinkers and political leaders, Siegel remained a champion of religious causes that were often associated with "religious liberals." He taught that whenever

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the gods inhabit nature; therefore, man's greatest goal is to conform to nature, not to transform it. The biblical God is above nature, and therefore man is to be a partner with God in the work of creation.

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As the Executive Director of the United States Holocaust Memorial Council from 1983-1984 (the second individual to hold that position), he worked to organize the U.S. effort to remember and memorialize the

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Seymour Siegel, "A Bias for Life," in Hastings Center Report. June 1975, p23, as cited in Richard Doerflinger, "Human Experimentation and the Sanctity of Life," United States Congress of Catholic Bishops.

1226:. However, in addition to his classes, books, articles, and his numerous religious and political pursuits, he was well known as a "rabbi's rabbi," available and accessible to his students and colleagues. 1030:

Siegel, like Heschel, saw the Jewish concept of transforming the world, as partners of God in ongoing creation, as central to the Jewish vision of faith—a concept that today would be linked to the term,

890:

The enthusiastic response to the publicity surrounding the minyan decision led Conservative leaders to make more decisions of the CJLS to Conservative laity. The RA published digests of actions taken on

791:

Rabbi Seymour Siegel (center), then Executive Director of the U.S. Holocaust Memorial Council, meets with Sixth Fleet Commander, Vice Admiral Edward Martin (right), and Assistant Sixth Fleet Chaplain

473:

He was featured on the JTS Eternal Life television series in 1981, giving a presentation on "The Days of Awe: Their Significance and Relevance." At the time of his death, he was writing a third book,

1994:

agency" did not speak for any religious community, "including the Jewish community." However, the book continues, "seeds of trust" as a result of that meeting were "trampled the next day,' when a

1280:—an intercollegiate event open to law students from all major law schools, that is coordinated and administered by Duke University Law School, and is focused on the area of medical-legal ethics. 429:

prayer. The goal of the conference was to come up with an experimental approach that "will be made in POLARIS submarines, but later application will be made in the entire Naval establishment."

413:

In 1967, Siegel represented the Jewish community (and the Jewish faith) as the only rabbi to participate in an historic conference convened by the United States Navy, co-sponsored by the

2447:

Video: Seymour Siegel, Quest for Peace lecture: "The Lessons of History and the Problem of Evil," 1984, on UC Irvine Library site, "Quest for Peace: Perspectives on the Human Condition."

390:, the Jewish Sabbath, for three decades, rotating among the homes of the participants. During the two years Siegel was in Washington, DC, with the U.S. Holocaust Memorial Council, Rabbi 653:

were in conflict, law must be tested, challenged, and even "reevaluated" in terms of the ethical principles. He put this into Jewish religious terms when he said that, in a sense, "The

1229:

In a book dedicated to Siegel and to Moses Zucker by Rabbi Byron L. Sherwin, a former student, the dedication describes Siegel in a way that many of his past students might have done:

1461:

Information about his appointment as a Fellow for the SRHE from the introduction to his speech, "The Challenge of History and the Problem of Evil", included in external links below.]

1016:. He was opposed to the present tendency to carry out these actions indiscriminately as a matter of public policy without proper and prudent scrutiny by qualified ethical personnel. 2497: 683:(CJLS) for more than ten years. Under his leadership as CJLS Chair, the committee issued a number of landmark rulings, including the 1973 decision that women could be counted in a 2473:

Siegel, remembering Will Herberg, in "Modern Age, A Quarterly Review," Vol 26, Number 3-4, Summer/Fall, 1982, linked on FirstPrinciplesJournal.com, First Principles:ISI Journal.

837:, submitted to the President, specifically stated: “The universality of the Holocaust lies in its uniqueness: the event is essentially Jewish, its interpretation is universal.” 817: 796: 741:

realistic moralist would seek options other than the trendy sloganeering of the liberals. The same is true regarding the halakhic problems facing us. It is not the exact

2378:

Seymour Siegel (ed.), with Elliott Gertel, "God in the Teachings of Conservative Judaism," The Rabbinical Assembly (Distributed by KTAV Publishing House, Inc.), NY:1985

312:) on Nov 1, 1951. Twenty four years later, at the memorial service held for Buber in New York, Siegel would be one of three speakers, including Protestant theologian, 275: 1210:

Siegel was a scholar and an activist, and he was a frequent speaker and a prolific writer. He worked with numerous Jewish and Christian leaders of his day, including

225: 1265:. The St. Lawrence University Seymour Siegel Archives houses his personal and professional papers, which the university purchased in 1988 from the Siegel estate. 287: 320: 1570:

Daytona Beach Morning Journal, Feb 25, 1967, quoting both Siegel's remarks to reporters and an article he had written in the American Jewish Congress Bi-Weekly.

358:, Tabernacles—was included. The prayerbook—the first new translation of a Jewish prayerbook into Spanish since the original Spanish translation had appeared in 1130:

opposite extreme, that considered that change was almost a good in and of itself. In fact, he was sometimes described as being part of the group that included

584:

By 1969, as a result of his observations and reflections, Siegel had begun to move away from and repudiate many of his former positions. In 1972, he wrote an

2056: 2333: 1755: 1569: 1504:

David Novak, "The Jew: Essays from Martin Buber's Journal, Der Jude, 1916-1928," Modern Judaism, Oxford University Press, Vol 2, No. 1, Feb 1982, pp105-110.

1276:

of his late brother, Allen Siegel, there is an annual lecture on legal and medical ethics, in addition to a fellowship in his name. There is also an annual

703:

article on "The Most Powerful Rabbis in New York," described what many saw as his unusual combination of political conservatism and religious liberalism:,

286:, appointed to that Commission by President Ronald Reagan. In addition, Siegel served on the boards of directors of numerous organizations, including the 1057:.... Jews believe we have to use nature to outwit nature . . . use it in order to correct problems, to remove disabilities, to increase human happiness." 1818:

Fall 1982, pp52-55, as cited in Gary Scott Smith, "Faith and the Presidency, From George Washington to George Bush," Oxford University Press:2006, p.602.

765:

Siegel's mix of idealism and realism can be seen in his approach to the State of Israel. He was a staunch defender of Israel, but "refused to equate the

912:

head in 1976, when a resolution was introduced at the annual Rabbinical Assembly convention, to restructure the CJLS, and limit its scope in many ways.

845:

In 1984, Siegel actively supported the decision to include the American military in DRVH programs. At the recommendation of Sixth Fleet Chaplain, Rabbi

410:, for the group), and his singing (he loved music, and could give a "note perfect rendition" of "vintage cantorial records" or old "Hasidic delights"). 667:

described Siegel's thinking, Siegel "would start with the full panoply of Jewish observance and invoke a transcendent aggadic purpose only as he felt

2023:

The Military Chaplain, Vol. 57, No. 2, March–April 1984. The meeting was held on board USS Puget Sound, the Sixth Fleet Flagship, in its home port of

1110:

make the world better, to "mend" or "repair" its flaws. And so, his view was that ethical principles must challenge our understanding of the law, and

1991:

Edward Tabor Linenthal, "Preserving the Memory: the Struggle to Create America's Holocaust Museum, Columbia University Press, New York:1995, pp241-2.

1715:

Leo Calvin Rosten, "Religions of America: Ferment and Faith in an Age of Crisis," Simon and Schuster (first paperback edition), New York:2005, p.528.

1105:

But, as noted above, Siegel believed that the push to preserve or conserve the laws we inherit cannot be undertaken as if we have not also inherited

151:

Siegel was associated with JTS for 41 years, first as a student and later as an instructor, holding the Ralph Simon Professor of Ethics and Theology

466: 2214: 970:

He added that however much these three groups differ in opinions on specifics, they are all firmly "under a tent of intense pro-Israel sentiment."

813: 133: 1256:

Around the country, a number of institutions and organizations have created scholarships, lectures, and special programs in Siegel's memory. The

631:"crush communist aggression"—his long-time relationship with Heschel became strained. When Siegel was one of the rabbis who wrote an article in 1658:

The team was sponsored by a number of groups, including CALCAV ("Clergy and Laymen Concerned About Vietnam"), was led by Alfred Hassler, of the

2129: 1699: 824:, who objected to the fact that there was no one from their community on the council that would plan a Holocaust Museum, despite the number of 129: 2527: 2492: 2437:

Video: 1973 Presidential Inauguration for Richard Nixon, including Siegel's prayer (type in "Siegel" in search box to go directly to prayer).

2203: 2112:, National Baptist Convention, pastor of the Mount Zion Missionary Baptist Church, in Los Angeles; the benediction was offered by Archbishop 1000:

maintained that Judaism, and the Western ethical tradition in general, should recognize human life as valuable and worthy of respect whether

680: 309: 987:

does not mean that we have no responsibility toward the future. However, we have a greater responsibility to those who are now in our care.

720: 542: 2451: 2334:"Smoking Treated as a Moral Issue: Leaders Among Religious Ranks Now Voicing Objections," Associated Press, Herald-Journal, July 10, 1982. 1257: 494:...though his interest in ethics was primary, his overall view of politics was clearly linked to his interest in ethics. He agreed with 1152:

Writing about the understanding of and encounter with God in Conservative Judaism, Siegel wrote that traditional Jews frequently speak

1645:

Michael E. Staub, "Torn at the Roots: The Crisis of Jewish Liberalism in Post-War America," Columbia University Press, NY:2002, p.120.

758:

precisely as they reached their forties and fifties, and both drew important lessons from the school of philosophy known as "American

171:, wrote that the writings of Seymour Siegel "helped open the door for the ordination of female rabbis" in the Conservative movement. 958:

complicated issues in an understandable way. For example, when the Jewish community was divided over decisions of the government of

414: 2188: 1897: 1378: 1813: 2517: 1990: 1925: 1714: 858: 2398: 1630: 1593: 1560:

XXXI (1967), pp84-86; as cited (both references) in Gilbert Rosenthal, "Four Paths to One God," Bloch Publishing Co., NY:1973.

438: 732:

Ultimately, Siegel answered the question about his move to the political right and the religious left through the concept of

613:. Siegel's influence among Republican leaders can be seen by the way President Ronald Reagan quoted him in a 1984 speech to 282:

Fellow; and a Fellow for the Society of Religion in Higher Education. He also served, 1982–1983, as the only cleric on the

1882: 1422: 904: 2387: 2117: 1655: 1164:," and that the human response to such an encounter or awareness is the fear and trembling that the Protestant theologian 602: 1671: 266:

In addition to his positions at JTS, and his work with the RA, Siegel served as a visiting senior research fellow at the

2522: 2478:

Siegel's memorial article for Reinhold Niebuhr, American Jewish Yearbook, American Jewish Committee, NY:1972, pp605-610.

1659: 562: 531: 841:

It is through contemplation of the Jewish Holocaust that some insights are gained about the inhumanity of man to man.

522: 1238:, and the perplexities of Holocaust studies. In many ways he inspired and enabled me to research and write this book. 1841: 1656:

Mary Hershberger, Traveling to Vietnam:American Peace Activists and the War, Syracuse University Press:1998, p. 156.

1488: 1363: 254:

the Jewish people in his role as the chairman of the Committee on Jewish Law and Standards of the Rabbinic Assembly.

437:, the U.S. Ambassador to the Soviet Union. As a result of his friendship with the Korean-born Japanese professor, 291: 192: 2443:(note: in C-Span video, Siegel begins prayer at 6 minute 45 second mark, but most of prayer is cut off in video).] 962:

regarding settlements in Israel, Siegel was quoted widely to explain the differing views of the Jewish community:

1926:

Miryam Z. Wahrman, "Brave New Judaism: When Science and Scripture Collide, Brandeis University Press:2002, p.107.

862: 441:, a doctoral student of Heschel's, he traveled to Japan to make presentations to the Japanese pro-Zionist group, 394:

led the group, but otherwise, from its founding to Siegel's death, he led the group. The group held their annual

2360: 2204:

Susan Tifft, Jack E.White, David S. Jackson, "Law:Debate on the Boundary of Life, "Time Magazine," Apr 11, 1983

833:

The report of the Commission (the legal predecessor of the current Council), which our distinguished chairman,

2461: 2344:

Edward B. Fiske, "Theologians Are Reviving an Increase in the Recovery of Traditional Customs and Teachings,"

1617:

Siegel writes about his experiences with the civil rights movement in Seymour Siegel, "Pilgrimage to Selma,"

1871: 1262: 1046: 866: 2466: 1856: 1738: 1644: 1608:

Samuel Dresner, Seymour Siegel and David Pollock, The Jewish Dietary Laws, United Synagogue, New York, 1982

1085:, dedicated to Siegel as "theologian and teacher," put it, his philosophy of Judaism included the idea of: 907:, to dispel the notion that "there really is no philosophy of Jewish law within the Conservative movement." 1135: 1050: 1009: 716: 526: 156: 2477: 1196:

However, he spoke out regarding the need to strengthen the level of observance on the part of the laity:

937:

with tremendous power and responsibility, Siegel explained, and—as other Conservative leaders, including

2229: 2008: 1215: 561:

Liberals often allow themselves to be led by abstract principles while they ignore specific fact. After

518: 504:(1253a and then again in 1278b) that "the human being is by nature a political animal." As a student of 271: 188: 1799: 263:

ways. He was called "the most versatile and well-rounded scholar at the Jewish Theological Seminary."

1379:

Byron L. Sherwin, "Jewish Ethics for the Twenty-First Century: Living in the Image of God," 2000, p70.

469:, and the teacher's guide (dealing with "conceptual issues") for the religious school book on prayer, 2507: 2502: 1674:

Life Up Your Voice Like a Trumpet: White Clergy and the Civil-Rights and Anti-War Movement, 1954-1973

500: 300: 117: 113: 1883:

Seymour Siegel, in "The Condition of Jewish Belief," as cited by Jacob Neusner and Alan Avery-Peck,

676: 426: 395: 391: 213: 212:

of Ethics. From 1973–1980, he served as chair of the Committee on Jewish Law and Standards of the

196: 1542: 1234:

the study of the complexities of Jewish theology, the problems of Jewish ethics, the labyrinth of

745:

norms that should be primary but the goals of the Law, indeed of Judaism, which are to follow the

1966: 458: 434: 2240:

Seymour Siegel, "A Bias for Life," The Hastings Center Report, Vol. 5, No. 3, Jun 1975, pp23-25.

614: 200: 1131: 700: 246: 242: 208: 2399:

Byron L. Sherwin, "In Partnership With God: Contemporary Jewish Law and Ethics, 1990, p.xiii.

2436: 2181: 1235: 1223: 1062:

President's Commission for the Study of Ethical Problems in Medicine and Biomedical Research

846: 792: 606: 598: 535: 284:

President's Commission for the Study of Ethical Problems in Medicine and Biomedical Research

2192: 2182:

Isaac C. Rottenberg, "Fulfillment Theology and the Future of Jewish-Christian Relations,"

1597: 1269: 1219: 946: 664: 546: 450: 343: 279: 1053:, Siegel wrote that, "The Jewish idea about all this is directly opposite to that of the 933:

blessing for a king in his prayer. Although the U.S. President is not a king, he is the

2446: 979: 959: 795:(left), to discuss the participation of U.S. Navy Sixth Fleet ships in the U.S. annual 590: 168: 164: 2388:

Neil Gillman, "Conservative Judaism: The New Century," Behrman House, Inc., 1993, p.86

2306:

Marjorie Hyer, "Vatican's Mixed Reviews: Birth Technology Paper Praised, Challenged,"

1766: 1060:

It was this belief of Siegel's that led him to take a stand as the only member of the

2486: 2116:; and, in addition to Siegel's prayer, a second prayer was offered by Greek Orthodox 2113: 2071:"Rabbis Sustain Power of Panel: Beat Back Effort to Curtail Conservative Committee," 1306:

Ari L. Goldman, "Rabbi Seymour Siegel, 61, Leader In Conservative Judaism, Is Dead,"

1201:

task that has been undertaken -- to renew and to retain, to conserve and to progress.

934: 825: 821: 650: 594: 371: 367: 351: 259: 145: 137: 1533:

Consejo Mundial de Sinagogas (World Council of Synagogues), Buenos Aires:1965, p495.

2305: 1590: 1244: 1211: 1165: 1139: 1004:, at the end of the aging process, or at the point of death. He was not opposed to 938: 610: 338: 330: 313: 445:. Siegel was one of the readers of Teshima's 1977 doctoral dissertation comparing 249:. As part of this position, he worked on guidelines in recombinant DNA research. 1756:"Leaders in Religion Debate School Prayer," The Victoria Advocate, July 30, 1982. 1160:

God. All writers about God recognize, he wrote, "the experience of the Divine as

1032: 834: 514: 505: 141: 112:(September 12, 1927 – February 24, 1988), often referred to as "an architect of 294:(JPS), and on the editorial boards of many journals and periodicals, including 1273: 1013: 759: 646: 418: 238: 2472: 2440: 2168:

Linda Charlton, "Israel's Settlements Stir Intense Debate Among U.S. Jews,"

2109: 996:

who understood that faith could contribute to modern questions and debates:

809: 787: 495: 422: 334: 204: 152: 2028: 1342:, Decennial Book (1973-1982), Keter Publishing House, Jerusalem:1982, p556. 30: 2059:

Conservative Judaism in America: a biographical dictionary and sourcebook,

1087:

Change not for the sake of change, but for the sake of an ethical outcome.

865:. With Siegel's support, they planned the 1984 DRVH ceremony on board the 2422: 1161: 1005: 874: 688: 626:

foundations, without favoring any one particular sect or faith-community.

403: 267: 184: 160: 125: 2456: 1543:

American Jewish Committee Archives, Latin America: Argentina, 1966-1968.

1676:, The University of North Carolina Press, Chapel Hill, NC:1998, p.217. 659: 513:

In the 1960s he often sided with liberal causes, participating in anti-

462: 407: 399: 387: 374:. Among other Spanish publications of the council was a translation of 359: 180: 719:, he recoiled when black politicians began to urge racial quotas. The 930: 684: 578: 554: 442: 355: 347: 121: 1503: 553:

to survive in this world, despite the threat from enemies like the

2032: 2024: 854: 850: 786: 692: 585: 363: 1977:"Rabbi Seymour Siegel Dies, Headed Holocaust Council," obituary, 1114:

must challenge us to reconsider and even, sometimes, reevaluate,

929:

Nixon, he created a stir by announcing that he would include the

899:

and festivals. In 1977, it issued an important volume of essays,

457:

relation to theology and ethics—including biomedical ethics, and

2452:

1949 photo: Seymour Siegel, Abraham Heschel, and Samuel Dresner.

1366:

Spiritual Radical: Abraham Joshua Heschel in America, 1940-1972,

1054: 227:

Emet Ve'Emunah: Statement of Principles of Conservative Judaism.

2467:

Siegel's eulogy for Mordecai Kaplan, Sh'ma, 14/263, Dec 9, 1983

1631:"History of the Jews in the United States," ServingHistory.com. 1912:

Irving Spiegel, "Conservative Jews Vote for Women in Minyan,"

881:

Challenge to the Committee on Jewish Laws and Standards (CJLS)

446: 589:"forging close ties with the movement's major thinkers, like 378:, written by Siegel and his colleague, Rabbi Samuel Dresner. 816:, including its programs of outreach and education, and the 1900:

Exploring Jewish Ethics: Papers on Covenant Responsibility,

1516:

U.S. Rabbi Asserts Argentina Fails to Halt Attacks on Jews,

2513:

Jewish Theological Seminary of America semikhah recipients

2462:

Siegel's position on the religious prohibition of smoking.

2027:, Italy, and the ceremony was held during a port visit in 549:, who spoke of a post-Auschwitz theology, where Jews were 1396:

Richard Freund, "The Ethical Realism of Seymour Siegel,"

978:

He was frequently quoted for Jewish views in the area of

1828:

Seymour Siegel, "Needed: A Church-State Accommodation,"

398:

session (all night study during the night of the Jewish

222:

The Commission on the Philosophy of Conservative Judaism

829:

stating that the choice was not "either-or," but both:

1479:"Religion: Scientists Must Not Play God, Jun 20, 1983] 1425:

Judaism's Theological Voice: The Melody of the Talmud,

354:, one of Siegel's prayers—for the Jewish festival of 1278:

Rabbi Seymour Siegel National Moot Court Competition

1156:

God, and even argue with God, but very rarely agree

577:

Additionally, he felt that the establishment of the

419:

Commander, U.S. Submarine Force, U.S. Atlantic Fleet

818:

Days of Remembrance of the Victims of the Holocaust

797:

Days of Remembrance of the Victims of the Holocaust

103:

Executive Director, U.S. Holocaust Memorial Council

99: 91: 83: 78: 70: 62: 54: 42: 37: 21: 1902:Wayne State University Press, Detroit:1990, p.380. 601:." He later served on the Advisory Council of the 218:Commission on the Ideology of Conservative Judaism 1940:15/300, p. 155, Nov 1, 1985, as cited in Freund, 350:was printed for Argentina and other countries in 346:. In 1965, when a Spanish-language Conservative 1118:—but to do so carefully, and in a measured way. 276:Woodrow Wilson International Center for Scholars 136:," and an advisor to three American presidents, 849:, a former student of Siegel's, he traveled to 245:Committee of the giant pharmaceutical concern, 132:(JTS), the 1983–1984 Executive Director of the 2423:St. Lawrence University Seymour Siegel Papers. 2249:Seymour Siegel, "Suicide in the Jewish View," 1800:"Reagan Speech to B'nai B'rith," Sep 6, 1984, 1767:Cultural Change and Judaism, Encyclopedia.com. 509:the 1980s and has left an important legacy.... 465:, Jewish religious dietary practices, for the 288:Jewish Institute for National Security Affairs 2498:Jewish Theological Seminary of America alumni 2262:HR 13662, in particular, as cited in Freund, 1448:Elliot Gertel, "Remembering Seymour Siegel," 8: 1887:Blackwell Publishing, Malden, MA:2000, p446. 480:Political conservative and religious liberal 2144:"Rabbi To Give Nixon a Priestly Blessing," 1751: 1749: 1427:The University of Chicago Press:1985, p.83. 1093:"The first aim of Conservative Judaism "is 1475:Richard N. Ostling and Michael P. Harris, 485:From the political left to political right 233:Kelman, urged him to study with Heschel." 29: 18: 1814:Seymour Siegel, "School Prayer -- Yes!," 1444: 1442: 1440: 1438: 1436: 1434: 1967:Announcement of 1986 5-year appointment. 1640: 1638: 675:Siegel served as member or chair of the 663:." In other words, as Jewish theologian 195:for undergraduate studies, then earning 134:United States Holocaust Memorial Council 2108:The invocation was offered by the Rev. 1471: 1469: 1467: 1288: 949:, who were also religiously observant. 814:United States Holocaust Memorial Museum 525:in Alabama, a march that included both 475:Medical Ethics in a Jewish Perspective. 274:(1976–1977); a visiting scholar at the 2374: 2372: 2361:Seymour Siegel, Letter to the Editor, 2356: 2354: 2009:Seymour Siegel, Letter to the Editor, 1778: 1776: 1774: 1350: 1348: 1302: 1300: 1298: 1296: 1294: 1292: 1101:against the attacks of the reformers." 461:, to a community guide he co-wrote on 130:Jewish Theological Seminary of America 95:Professor, Jewish Theological Seminary 87:Jewish Theological Seminary of America 2457:Selected readings from Siegel's works 2289: 2287: 2285: 2130:Wolfe Kelman, Letters to the Editor, 1531:Ritual de Oraciones Para Todo El Ano, 1325:Encyclopedia Judaica, Second Edition, 1320: 1318: 1316: 924:Presidential inauguration controversy 681:Committee on Jewish Law and Standards 310:John F. Kennedy International Airport 7: 1784:The Most Powerful Rabbis in New York 1392: 1390: 1388: 1386: 1335: 1333: 953:Religious Authority and Spokesperson 901:Conservative Judaism and Jewish Law, 543:Columbia University protests of 1968 163:of female rabbis. In his obituary, 155:, succeeding his friend and mentor, 1885:The Blackwell Companion to Judaism, 327:Latin American Rabbinical Seminary, 857:, to meet with Resnicoff and with 753:(to do righteousness and justice). 609:, Richard Nixon, Gerald Ford, and 322:Seminario Rabinico Latinoamericano 224:—that produced the 1988 document, 116:Jewish theology," was an American 14: 657:is constantly reevaluated by the 319:In 1962, Siegel helped found the 517:rallies, and marches during the 783:U.S. Holocaust Memorial Council 530:World Peace," sponsored by The 366:, in 1552—was a project of the 268:Kennedy Institute for Bioethics 1999:Europe and the United States." 903:edited by Seymour Siegel with 1: 2118:Archbishop Iakovos of America 1554:United Synagogue Proceedings, 1452:Spring-Summer 1989, pp.14-20. 1069:Defining Conservative Judaism 895:on the role of women, and on 603:Republican National Committee 415:Chief of Chaplains, U.S. Navy 278:(1981), in Washington, DC; a 2528:20th-century American rabbis 2493:American Conservative rabbis 1660:Fellowship of Reconciliation 532:Synagogue Council of America 216:(RA). He also served on the 2061:Greenwood Press, 1988, p16. 523:Selma to Montgomery marches 372:World Council of Synagogues 179:Seymour Siegel was born in 2544: 1368:Yale University:2007, p91. 1252:Memorials and Remembrances 859:Vice Admiral Edward Martin 292:Jewish Publication Society 193:Hebrew Theological College 2296:Vol XLI, No.1, Fall 1988. 1872:Kaplan, "op. cit.", p380. 1591:Profile of Jacob Teshima. 1400:45:1 Fall 1992 pp. 67-81. 1187:The Conservative Movement 863:United States Sixth Fleet 751:la'asot tzedakah umishpat 721:Columbia University riots 712:the prayer quorum of ten. 572:be fruitful and multiply. 28: 2215:"23 Years Ago in Time," 2518:Yiddish-speaking people 1802:Jewish Virtual Library. 1263:St. Lawrence University 1147:An Understanding of God 1047:artificial insemination 861:, the Commander of the 767:present State of Israel 749:(the way of the Lord), 376:The Jewish Dietary Laws 258:The well-known scholar 2099:, p.203 (footnote 26). 1672:Michael B. Friedland, 1619:Congress Bi-Weekly 32, 1240: 1203: 1183: 1103: 1051:in vitro fertilisation 1042: 1026:Transforming the World 1018: 989: 972: 909: 843: 804: 780: 755: 725: 717:Martin Luther King Jr. 628: 567: 527:Martin Luther King Jr. 511: 256: 157:Abraham Joshua Heschel 120:rabbi, a Professor of 2294:Conservative Judaism, 2253:XXXII:2, Winter 1979. 2251:Conservative Judaism, 2186:Jan 23, 1980, pp66-69 2057:Pamela Susan Nadell, 2045:The Military Chaplain 1816:The Jewish Spectator, 1450:The Jewish Spectator, 1398:Conservative Judaism, 1231: 1216:William Sloane Coffin 1198: 1175: 1091: 1037: 1010:human experimentation 998: 984: 964: 888: 831: 803:, Gaeta, Italy, 1984. 790: 775: 738: 705: 623: 559: 519:Civil Rights Movement 492: 272:Georgetown University 251: 191:(B.A., 1958) and the 189:University of Chicago 2308:The Washington Post, 1979:The Washington Post, 1832:8/160, Oct 13, 1978. 1340:Encyclopedia Judaica 1327:2007, Vol 18, p.556. 1205: 1170:mysterium tremendum. 1083:Conservative Judaism 1075:Tradition and Change 691:, writing that "the 301:Conservative Judaism 23:Rabbi Seymour Siegel 2523:Rabbis from Chicago 2346:The New York Times, 2170:The New York Times, 1556:1965, 113-116; and 1089:Siegel wrote that: 677:Rabbinical Assembly 541:However, after the 400:Festival of Shavuot 396:Tikkun Leil Shavuot 392:David Weiss Halivni 241:and serving on the 214:Rabbinical Assembly 197:rabbinic ordination 2266:,p79, footnote 38. 2191:2010-06-15 at the 2184:Christian Century, 2146:The New York Times 2073:The New York Times 1914:The New York Times 1596:2011-06-10 at the 1514:John C. Wicklein, 1364:Edward J. Kaplan, 1308:The New York Times 873:, the Sixth Fleet 805: 769:with the biblical 633:The New York Times 498:'s opinion in the 459:Holocaust theology 435:Llewellyn Thompson 92:Previous post 1898:Eugene Borowitz, 1788:New York Magazine 1782:Ronald I. Rubin, 1132:Louis Finkelstein 701:New York Magazine 471:When a Jew Prays. 247:Hoffmann-La Roche 209:Hebrew Literature 167:religion writer, 107: 106: 2535: 2425: 2420: 2414: 2407: 2401: 2396: 2390: 2385: 2379: 2376: 2367: 2358: 2349: 2342: 2336: 2331: 2325: 2318: 2312: 2303: 2297: 2291: 2280: 2273: 2267: 2260: 2254: 2247: 2241: 2238: 2232: 2227: 2221: 2212: 2206: 2201: 2195: 2179: 2173: 2166: 2160: 2155: 2149: 2142: 2136: 2127: 2121: 2106: 2100: 2093: 2087: 2082: 2076: 2069: 2063: 2054: 2048: 2047:, July-Aug 1984. 2042: 2036: 2021: 2015: 2006: 2000: 1988: 1982: 1975: 1969: 1964: 1958: 1951: 1945: 1936:Seymour Siegel, 1934: 1928: 1923: 1917: 1910: 1904: 1895: 1889: 1880: 1874: 1869: 1863: 1854: 1848: 1839: 1833: 1826: 1820: 1811: 1805: 1797: 1791: 1780: 1769: 1764: 1758: 1753: 1744: 1736: 1730: 1723: 1717: 1712: 1706: 1697: 1691: 1684: 1678: 1669: 1663: 1653: 1647: 1642: 1633: 1628: 1622: 1615: 1609: 1606: 1600: 1588: 1582: 1578: 1572: 1567: 1561: 1551: 1545: 1540: 1534: 1528: 1522: 1512: 1506: 1501: 1495: 1486: 1480: 1473: 1462: 1459: 1453: 1446: 1429: 1420: 1414: 1407: 1401: 1394: 1381: 1376: 1370: 1361: 1355: 1352: 1343: 1337: 1328: 1322: 1311: 1304: 1236:Jewish mysticism 1224:Reinhold Niebuhr 847:Arnold Resnicoff 793:Arnold Resnicoff 599:Norman Podhoretz 536:Ellsworth Bunker 521:, including the 467:United Synagogue 290:(JINSA) and the 220:—later renamed, 187:, attending the 33: 19: 2543: 2542: 2538: 2537: 2536: 2534: 2533: 2532: 2483: 2482: 2433: 2428: 2421: 2417: 2408: 2404: 2397: 2393: 2386: 2382: 2377: 2370: 2359: 2352: 2343: 2339: 2332: 2328: 2319: 2315: 2310:March 12, 1987. 2304: 2300: 2292: 2283: 2274: 2270: 2261: 2257: 2248: 2244: 2239: 2235: 2228: 2224: 2213: 2209: 2202: 2198: 2193:Wayback Machine 2180: 2176: 2167: 2163: 2156: 2152: 2148:, Jan 19, 1973. 2143: 2139: 2128: 2124: 2107: 2103: 2094: 2090: 2083: 2079: 2070: 2066: 2055: 2051: 2043: 2039: 2022: 2018: 2007: 2003: 1996:Washington Post 1989: 1985: 1976: 1972: 1965: 1961: 1952: 1948: 1935: 1931: 1924: 1920: 1916:, Sep 11, 1973. 1911: 1907: 1896: 1892: 1881: 1877: 1870: 1866: 1855: 1851: 1840: 1836: 1827: 1823: 1812: 1808: 1798: 1794: 1790:, Jan 22, 1979. 1781: 1772: 1765: 1761: 1754: 1747: 1737: 1733: 1724: 1720: 1713: 1709: 1698: 1694: 1685: 1681: 1670: 1666: 1654: 1650: 1643: 1636: 1629: 1625: 1621:March 29, 1965. 1616: 1612: 1607: 1603: 1598:Wayback Machine 1589: 1585: 1579: 1575: 1568: 1564: 1558:RA Proceedings, 1552: 1548: 1541: 1537: 1529: 1525: 1519:New York Times, 1513: 1509: 1502: 1498: 1487: 1483: 1474: 1465: 1460: 1456: 1447: 1432: 1423:Jacob Neusner, 1421: 1417: 1408: 1404: 1395: 1384: 1377: 1373: 1362: 1358: 1353: 1346: 1338: 1331: 1323: 1314: 1310:, Feb 25, 1988. 1305: 1290: 1286: 1270:Duke University 1254: 1220:Mordecai Kaplan 1208: 1190: 1179: 1150: 1078: 1071: 1028: 1023: 975:understanding. 969: 967: 955: 947:Henry Kissinger 926: 883: 801:USS Puget Sound 785: 730: 728:Ethical Realist 713: 665:Eugene Borowitz 642: 579:State of Israel 547:Emil Fackenheim 487: 482: 451:Hasidic Judaism 344:Upper West Side 280:Hastings Center 177: 50: 47: 24: 17: 12: 11: 5: 2541: 2539: 2531: 2530: 2525: 2520: 2515: 2510: 2505: 2500: 2495: 2485: 2484: 2481: 2480: 2475: 2470: 2464: 2459: 2454: 2449: 2444: 2432: 2431:External links 2429: 2427: 2426: 2415: 2402: 2391: 2380: 2368: 2350: 2337: 2326: 2313: 2298: 2281: 2268: 2255: 2242: 2233: 2222: 2217:Time Magazine, 2207: 2196: 2174: 2161: 2150: 2137: 2132:Time Magazine, 2122: 2101: 2088: 2077: 2075:, Apr 4, 1976. 2064: 2049: 2037: 2016: 2001: 1983: 1970: 1959: 1946: 1929: 1918: 1905: 1890: 1875: 1864: 1849: 1834: 1821: 1806: 1792: 1770: 1759: 1745: 1731: 1718: 1707: 1692: 1679: 1664: 1648: 1634: 1623: 1610: 1601: 1583: 1573: 1562: 1546: 1535: 1523: 1507: 1496: 1481: 1477:Time Magazine, 1463: 1454: 1430: 1415: 1402: 1382: 1371: 1356: 1344: 1329: 1312: 1287: 1285: 1282: 1258:UJA-Federation 1253: 1250: 1207: 1204: 1189: 1184: 1149: 1144: 1077: 1072: 1070: 1067: 1027: 1024: 1022: 1019: 980:medical ethics 960:Menachem Begin 954: 951: 925: 922: 905:Elliott Gertel 882: 879: 784: 781: 771:Promised Land. 729: 726: 641: 640:Religious left 638: 591:Irving Kristol 486: 483: 481: 478: 370:office of the 368:Latin American 176: 173: 169:Ari L. Goldman 165:New York Times 110:Seymour Siegel 105: 104: 101: 97: 96: 93: 89: 88: 85: 81: 80: 79:Senior posting 76: 75: 72: 68: 67: 64: 60: 59: 56: 52: 51: 48: 44: 40: 39: 35: 34: 26: 25: 22: 16:American rabbi 15: 13: 10: 9: 6: 4: 3: 2: 2540: 2529: 2526: 2524: 2521: 2519: 2516: 2514: 2511: 2509: 2506: 2504: 2501: 2499: 2496: 2494: 2491: 2490: 2488: 2479: 2476: 2474: 2471: 2468: 2465: 2463: 2460: 2458: 2455: 2453: 2450: 2448: 2445: 2442: 2438: 2435: 2434: 2430: 2424: 2419: 2416: 2412: 2406: 2403: 2400: 2395: 2392: 2389: 2384: 2381: 2375: 2373: 2369: 2366: 2364: 2357: 2355: 2351: 2348:Nov 23, 1969. 2347: 2341: 2338: 2335: 2330: 2327: 2323: 2317: 2314: 2311: 2309: 2302: 2299: 2295: 2290: 2288: 2286: 2282: 2278: 2272: 2269: 2265: 2259: 2256: 2252: 2246: 2243: 2237: 2234: 2231: 2226: 2223: 2220: 2219:Apr 15, 2002. 2218: 2211: 2208: 2205: 2200: 2197: 2194: 2190: 2187: 2185: 2178: 2175: 2172:July 6, 1979. 2171: 2165: 2162: 2159: 2154: 2151: 2147: 2141: 2138: 2135: 2134:Feb 26, 1973. 2133: 2126: 2123: 2119: 2115: 2114:Terence Cooke 2111: 2105: 2102: 2098: 2092: 2089: 2086: 2081: 2078: 2074: 2068: 2065: 2062: 2060: 2053: 2050: 2046: 2041: 2038: 2034: 2030: 2026: 2020: 2017: 2014: 2013:, April 1983. 2012: 2005: 2002: 1997: 1992: 1987: 1984: 1981:Feb 25, 1988. 1980: 1974: 1971: 1968: 1963: 1960: 1956: 1950: 1947: 1943: 1939: 1933: 1930: 1927: 1922: 1919: 1915: 1909: 1906: 1903: 1901: 1894: 1891: 1888: 1886: 1879: 1876: 1873: 1868: 1865: 1862: 1860: 1853: 1850: 1847: 1845: 1838: 1835: 1831: 1825: 1822: 1819: 1817: 1810: 1807: 1804: 1803: 1796: 1793: 1789: 1785: 1779: 1777: 1775: 1771: 1768: 1763: 1760: 1757: 1752: 1750: 1746: 1743: 1741: 1735: 1732: 1728: 1722: 1719: 1716: 1711: 1708: 1705: 1703: 1696: 1693: 1689: 1683: 1680: 1677: 1675: 1668: 1665: 1661: 1657: 1652: 1649: 1646: 1641: 1639: 1635: 1632: 1627: 1624: 1620: 1614: 1611: 1605: 1602: 1599: 1595: 1592: 1587: 1584: 1577: 1574: 1571: 1566: 1563: 1559: 1555: 1550: 1547: 1544: 1539: 1536: 1532: 1527: 1524: 1521:Aug 10, 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871: (AD-38) 870: 864: 860: 856: 852: 848: 842: 838: 836: 830: 827: 823: 819: 815: 811: 802: 798: 794: 789: 782: 779: 774: 772: 768: 763: 761: 754: 752: 748: 747:derekh haShem 744: 737: 735: 727: 724: 722: 718: 711: 704: 702: 697: 694: 690: 686: 682: 678: 673: 670: 666: 662: 661: 656: 652: 651:Jewish ethics 648: 639: 637: 634: 627: 622: 618: 616: 612: 608: 607:James Buckley 604: 600: 596: 595:Michael Novak 592: 587: 582: 580: 575: 573: 566: 564: 558: 556: 552: 548: 544: 539: 537: 533: 528: 524: 520: 516: 510: 507: 503: 502: 497: 491: 484: 479: 477: 476: 472: 468: 464: 460: 454: 452: 448: 444: 440: 439:Jacob Teshima 436: 430: 428: 424: 420: 416: 411: 409: 405: 401: 397: 393: 389: 383: 379: 377: 373: 369: 365: 361: 357: 353: 352:Latin America 349: 345: 340: 336: 332: 328: 324: 323: 317: 315: 311: 305: 303: 302: 297: 293: 289: 285: 281: 277: 273: 269: 264: 261: 260:Jacob Neusner 255: 250: 248: 244: 240: 234: 230: 229: 228: 223: 219: 215: 210: 206: 202: 199:, and both a 198: 194: 190: 186: 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1033:tikkun olam 869:Puget Sound 835:Elie Wiesel 515:Vietnam War 506:Leo Strauss 142:Gerald Ford 71:Nationality 2487:Categories 2363:Commentary 2095:Borowitz, 2011:Commentary 1284:References 1274:alma mater 1014:euthanasia 760:pragmatism 647:Jewish law 427:interfaith 423:ecumenical 417:, and the 348:prayerbook 296:This World 243:Biohazards 239:Ruder Finn 161:ordination 84:Ordination 2409:Gillman, 2110:E.V. Hill 1861:, p. 370. 1581:article.) 1493:, p. 134. 867:USS 810:Holocaust 563:Auschwitz 551:commanded 496:Aristotle 335:Argentina 205:Doctorate 2322:op.cit., 2320:Freund, 2275:Freund, 2189:Archived 2097:op. cit. 1955:op.cit., 1953:Freund, 1942:op. cit. 1857:Kaplan, 1846:, p.313. 1842:Kaplan, 1704:, p.152. 1690:, p.157. 1594:Archived 1489:Kaplan, 1411:op.cit., 1409:Freund, 1116:halakhah 1107:aggadah, 1099:halakhah 1021:Theology 1006:abortion 1002:in utero 931:Talmudic 893:kashrut, 875:flagship 743:halakhic 689:abortion 669:halakhah 655:halakhah 501:Politics 404:Shtiebel 185:Illinois 126:Theology 74:American 63:Religion 49:New York 38:Personal 2439:, also 2411:op.cit. 2277:op.cit. 2264:op.cit. 1944:, p.68. 1859:op.cit. 1844:op.cit. 1729:, p140. 1727:op.cit. 1725:Staub, 1702:op.cit. 1700:Staub, 1688:op.cit. 1686:Staub, 1491:op.cit. 1136:Heschel 1112:aggadah 897:Shabbat 826:gypsies 734:realism 710:minyan, 699:A 1979 660:aggadah 463:kashrut 408:cholent 388:Shabbat 360:Ferrara 201:Masters 181:Chicago 128:at the 66:Judaism 2413:,p.85. 2279:, p79. 2029:Málaga 1938:Sh'ma, 1830:Sh'ma, 1413:p. 75. 1272:, the 1222:, and 1138:, and 822:Romani 685:minyan 597:, and 443:Makuya 356:Sukkot 144:, and 122:Ethics 2324:p.81. 2158:Ibid. 2085:Ibid. 2033:Spain 2025:Gaeta 1957:p.70. 1162:Power 1158:about 855:Italy 851:Gaeta 693:fetus 586:op-ed 555:Nazis 364:Italy 153:chair 1740:Ibid 1055:Pope 1049:and 649:and 449:and 425:and 298:and 203:and 124:and 58:1988 55:Died 46:1927 43:Born 1268:At 1012:or 762:." 679:'s 329:in 270:at 207:in 2489:: 2371:^ 2353:^ 2284:^ 2031:, 1786:, 1773:^ 1748:^ 1637:^ 1466:^ 1433:^ 1385:^ 1347:^ 1332:^ 1315:^ 1291:^ 1218:, 1214:, 1154:to 1134:, 1008:, 853:, 736:: 593:, 574:" 453:. 362:, 333:, 325:, 316:. 304:. 183:, 148:. 140:, 2469:. 2120:. 2035:. 1742:. 799:.

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