Review of Rabbi Eliezer Melamed's "Jewish Tradition"

Rabbi Eliezer Melamed

With over a million volumes sold, a growing presence in Israeli schools, and translations available in four languages, Rabbi Eliezer Melamed's Peninei Halakha series is one of the most accessible and influential halakhic works studied today. And yet, many American Jews are still relatively unfamiliar with R. Melamed or his writings. The recent translation of R. Melamed's Jewish Tradition is therefore a welcome opportunity to acquaint English-speakers with a unique approach to Jewish education and a broad vision for Jewish life in Israel.

I have never encountered a sefer that attempts to do exactly what Jewish Tradition does, and I might have been pessimistic about the attempt, had I not seen the final product. R. Melamed has set an ambitious goal, aiming to condense all the fundamentals of our tradition into a single volume. Even more dauntingly, he has selected the widest possible audience—addressing himself to observant Jews, secular Jews, and even gentiles curious about conversion, as he writes in his introduction. One might have expected such a work to tend towards the lowest common denominator, limiting itself to broad principles and avoiding nuances that require elucidation. Jewish Tradition does the opposite. It is an unapologetically halakhic work, saturated with the fine points of Jewish practice and more than willing to broach modern controversies.

How does R. Melamed keep such a work engaging for an audience that combines the halakhically-adept with the curious outsider? One factor is certainly his great skill in presenting halakhic material, a quality that will already be familiar to readers of his Peninei Halakha. General principles are clearly stated such that their particular expressions flow organically and intuitively. But this factor is secondary to what I believe is the true strength of this work—its focus on the deeply human considerations of our halakhic tradition.

R. Melamed begins his work with a chapter titled, “The Jewish Vision,” highlighting Judaism's unique lens on virtue, faith, and nationhood. There is a powerful universalism here. The purpose of Torah study is “to reveal the unique value of every entity in the world,” and the role of the Jewish nation is “to perfect itself by absorbing the faith, truth, and good found in Torah and mitzvot, and combine that with what is positive in other cultures, integrating them into one harmonious whole.” This sense of Judaism's responsibility towards the broader world is a central theme in the work.

The following chapter presents the Jewish view of history, from creation to Mount Sinai, and again underscores Judaism's vision for the evolution of universal morality. R. Melamed also briefly mentions the biological theory of evolution, noting that it poses no contradiction to the Torah’s narrative and can be understood in the context of a purposeful creation—yet another example of his ability to address controversial topics without allowing them to derail his core message. By the end of these two chapters, the reader is immersed in a richly articulated worldview.

The next chapter begins the halakhic portion of the sefer, and it is here that R. Melamed's unique approach becomes most apparent. Most modern works of halakha, following the example of the Arba'a Turim and Shulkhan Arukh, adopt a chronological presentation, beginning with the laws relevant to waking up in the morning. Others, such as Rambam's Mishneh Torah, begin with fundamentals of Jewish theology. Jewish Tradition does neither, instead opening with interpersonal mitzvot such as “loving one's fellow as oneself.” The Jewish vision outlined in the first two chapters comes alive here because, as R. Melamed emphasizes, it is through honoring and loving the divine within another that we ultimately form a connection with the divinity that transcends all “others.” The organization of Jewish Tradition thereby transcends a mere presentation of halakha, becoming instead a guided experience of the halakhic worldview, grounded in our perennial human concerns. Secular, religious, and gentile readers can all appreciate the relevance of the work.

As mentioned, R. Melamed repeatedly finds opportunities to discuss contemporary topics in a sincere and sympathetic manner. His section on marriage and procreation concludes with a heartfelt “Consolation for the Childless,” and his discussion of lashon ha-ra segues into a brief comment on the importance of the media as “watchdogs” for the public. There are also discussions of Judaism's attitudes towards other religions, the value of secular studies in a Torah education, and the institution of slavery in historical and modern contexts—all organically arising from the straightforward exploration of Jewish practice.

As should be expected from a single-volume panorama of Jewish tradition, many of the subjects are much abridged, particularly when compared with the depth and breadth of Peninei Halakha. For example, the melakhot of Shabbat are smoothly traversed in only eighteen pages, emphasizing core principles and common applications. R. Melamed does not cite sources in this work, although he notes in his introduction that they may be found in the relevant sections of Peninei Halakha. As a halakhic guide, Jewish Tradition is an excellent point of entry and a useful review of basic halakhot. But, I suspect, most readers will turn to the sefer for another reason.

R. Melamed's writings are deeply sensitive to our unique historical moment—a period that evokes both hope and concern. Unparalleled numbers of Jews have returned to their national homeland, navigating the contours of an evolving peoplehood, but countless individuals are also slipping away at the fringes of Jewish life, uncertain what relevance their tradition could possibly hold. Uniquely attuned to this reality, R. Melamed has recognized that both groups are encountering a similar set of questions: 

What is Judaism's vision for the world? 

What is Judaism's vision for my community? 

What is Judaism's vision for me? 

As we continue to ask these questions with increasing earnestness, I am optimistic that R. Melamed's Jewish Tradition will serve as a valuable source of direction.