The Orthodox Forum, convened by Dr. Norman Lamm, President of Yeshiva University, meets each year to consider major issues of concern to the Jewish community. Forum participants from throughout the world, including academicians in both Jewish and secular fields, rabbis, rashei yeshivah, Jewish educators, and Jewish communal professionals, gather in conference as a think tank to discuss and critique each other's original papers, examining different aspects of a central theme. The purpose of the Forum is to create and disseminate a new and vibrant Torah literature addressing the critical issues facing Jewry today. The main idea upon which the essays in this book are built is that the power and success of business is ultimately based on one's beliefs about life's meaning. It is no exaggeration to suggest that corporate success is set in motion and encouraged by a set of core ethics values shared by managers, employees, and stockholders. This book reflects the unflinching belief that traditional Jewish sources provide useful and practical paradigms and solutions to many important issues facing the modern business manager. Jewish business ethics must begin by taking both business and Jewish ethics seriously.

Judaism, Science, and Moral Responsibility is the fourteenth conference volume in the Orthodox Forum Series. Current scientific and moral trends stress the need for greater sensitivity to human dignity, but at the same time challenge the very structure and sanctity of traditional Jewish norms. The contributors in this work explore the issues of Judaism, science, and Jewish moral principles in a manner that should be of interest to the layman and scholar alike. The Forum Series provides a valuable and relevant resource, bringing the insights of Jewish thinkers to the fore in a rapidly changing society.

From National Jewish Book Award Winner and author of Israel, a bold reevaluation of the tensions between American and Israeli Jews that reimagines the past, present, and future of Jewish life Relations between the American Jewish community and Israel are at an all-time nadir. Since Israel’s founding seventy years ago, particularly as memory of the Holocaust and of Israel’s early vulnerability has receded, the divide has grown only wider. Most explanations pin the blame on Israel’s handling of its conflict with the Palestinians, Israel’s attitude toward non-Orthodox Judaism, and Israel’s dismissive attitude toward American Jews in general. In short, the cause for the rupture is not what Israel is; it’s what Israel does. These explanations tell only half the story. We Stand Divided examines the history of the troubled relationship, showing that from the outset, the founders of what are now the world’s two largest Jewish communities were responding to different threats and opportunities, and had very different ideas of how to guarantee a Jewish future. With an even hand, Daniel Gordis takes us beyond the headlines and explains how Israel and America have fundamentally different ideas about issues ranging from democracy and history to religion and identity. He argues that as a first step to healing the breach, the two communities must acknowledge and discuss their profound differences and moral commitments. Only then can they forge a path forward, together.

The Jewish Social Contract begins by asking how a traditional Jew can participate politically and socially and in good faith in a modern democratic society, and ends by proposing a broad, inclusive notion of secularity. David Novak takes issue with the view--held by the late philosopher John Rawls and his followers--that citizens of a liberal state must, in effect, check their religion at the door when discussing politics in a public forum. Novak argues that in a "liberal democratic state, members of faith-based communities--such as tradition-minded Jews and Christians--ought to be able to adhere to the broad political framework wholly in terms of their own religious tradition and convictions, and without setting their religion aside in the public sphere. Novak shows how social contracts emerged, rooted in biblical notions of covenant, and how they developed in the rabbinic, medieval, and "modern periods. He offers suggestions as to how Jews today can best negotiate the modern social contract while calling upon non-Jewish allies to aid them in the process. The Jewish Social Contract will prove an enlightening and innovative contribution to the ongoing debate about the role of religion in liberal democracies.

This collection of essays seeks to understand the tension between contemporary and traditional elements in the thought, practices, and life of Modern Orthodox Jewry. Together, they are a fascinating study of the balance that occurs between modernity and traditionalism, whereby faith and practice emerge from the encounter adapted but not wholly transformed.