Meir Persoff – författare

British Chief Rabbi Jonathan Sacks – now Baron Sacks of Aldgate in the City of London – launched his tenure of office in 1991 with the aim of an inclusivist Decade of Jewish Renewal. Within a few years, fulfilling his installation prediction that ‘I will have failures, but I will try again, another way, another time,’ he was attracting calls, from opponents and supporters, for his resignation and the abolition of his office. Reviewing Sacks’ early writings and pronouncements on the theme of inclusivism, Another Way, Another Time demonstrates how, repeatedly, the Chief Rabbi said ‘irreconcilable things to different audiences’ and how, in the process, he induced his kingmaker and foremost patron, Lord (Stanley) Kalms, to declare of Anglo-Jewry: ‘We are in a time warp, and fast becoming an irrelevance in terms of world Jewry.’ Citing support from a variety of sources, this study contends that the Chief Rabbinate has indeed reached the end of the road and explores other paths to the leadership of a pluralistic – and, ideally, inclusivist – community.

Prior to the latest Chief Rabbinical selection process, seven eminent rabbis were appointed to British Jewry’s highest ecclesiastical post, although only six were installed and saw out their terms of office. The manner of their appointment was invariably coloured by intrigue, in-fighting and a host of other influences, not least an increasingly potent input by the dayanim of the London Beth Din, themselves not immune to strategic self-interest. Meir Persoff’s scholarly yet accessible account of these seven appointments draws on a wealth of hitherto unaccessed and unpublished material, and on the stories of many of the protagonists involved, including in fascinating detail those who, by fair means and foul, failed to gain (or chose to reject) the coveted prize.

Prior to the latest Chief Rabbinical selection process, seven eminent rabbis were appointed to British Jewry’s highest ecclesiastical post, although only six were installed and saw out their terms of office. The manner of their appointment was invariably coloured by intrigue, in-fighting and a host of other influences, not least an increasingly potent input by the dayanim of the London Beth Din, themselves not immune to strategic self-interest. Meir Persoff’s scholarly yet accessible account of these seven appointments draws on a wealth of hitherto unaccessed and unpublished material, and on the stories of many of the protagonists involved, including in fascinating detail those who, by fair means and foul, failed to gain (or chose to reject) the coveted prize.

Prior to the latest Chief Rabbinical selection process, seven eminent rabbis were appointed to British Jewry’s highest ecclesiastical post, although only six were installed and saw out their terms of office. The manner of their appointment was invariably coloured by intrigue, in-fighting and a host of other influences, not least an increasingly potent input by the dayanim of the London Beth Din, themselves not immune to strategic self-interest. Meir Persoff’s scholarly yet accessible account of these seven appointments draws on a wealth of hitherto unaccessed and unpublished material, and on the stories of many of the protagonists involved, including in fascinating detail those who, by fair means and foul, failed to gain (or chose to reject) the coveted prize.

For some twenty years from the late 1960s, and thereafter following a brief pause, representatives of British Jewry’s religious orientations held closed-door meetings at the Chief Rabbi’s residence in attempts to bridge their communal and halachic differences. So secret were they that barely a word broke through, and until now the details of their often fiery disputations – both verbally and in writing – have never been revealed. In an exclusive glimpse into this shrouded arena, "Closed Doors, Open Minds" presents an important new chapter in Meir Persoff’s acclaimed series on the British Chief Rabbinate, deftly unraveling the manifold theological and ideological strands of its multi-hued tapestry.

For some twenty years from the late 1960s, and thereafter following a brief pause, representatives of British Jewry’s religious orientations held closed-door meetings at the Chief Rabbi’s residence in attempts to bridge their communal and halachic differences. So secret were they that barely a word broke through, and until now the details of their often fiery disputations – both verbally and in writing – have never been revealed. In an exclusive glimpse into this shrouded arena, "Closed Doors, Open Minds" presents an important new chapter in Meir Persoff’s acclaimed series on the British Chief Rabbinate, deftly unraveling the manifold theological and ideological strands of its multi-hued tapestry.

For some twenty years from the late 1960s, and thereafter following a brief pause, representatives of British Jewry’s religious orientations held closed-door meetings at the Chief Rabbi’s residence in attempts to bridge their communal and halachic differences. So secret were they that barely a word broke through, and until now the details of their often fiery disputations – both verbally and in writing – have never been revealed. In an exclusive glimpse into this shrouded arena, "Closed Doors, Open Minds" presents an important new chapter in Meir Persoff’s acclaimed series on the British Chief Rabbinate, deftly unraveling the manifold theological and ideological strands of its multi-hued tapestry.

British Chief Rabbi Jonathan Sacks – now Baron Sacks of Aldgate in the City of London – launched his tenure of office in 1991 with the aim of an inclusivist Decade of Jewish Renewal. Within a few years, fulfilling his installation prediction that ‘I will have failures, but I will try again, another way, another time,’ he was attracting calls, from opponents and supporters, for his resignation and the abolition of his office. Reviewing Sacks’ early writings and pronouncements on the theme of inclusivism, Another Way, Another Time demonstrates how, repeatedly, the Chief Rabbi said ‘irreconcilable things to different audiences’ and how, in the process, he induced his kingmaker and foremost patron, Lord (Stanley) Kalms, to declare of Anglo-Jewry: ‘We are in a time warp, and fast becoming an irrelevance in terms of world Jewry.’ Citing support from a variety of sources, this study contends that the Chief Rabbinate has indeed reached the end of the road and explores other paths to the leadership of a pluralistic – and, ideally, inclusivist – community.

British Chief Rabbi Jonathan Sacks – now Baron Sacks of Aldgate in the City of London – launched his tenure of office in 1991 with the aim of an inclusivist Decade of Jewish Renewal. Within a few years, fulfilling his installation prediction that ‘I will have failures, but I will try again, another way, another time,’ he was attracting calls, from opponents and supporters, for his resignation and the abolition of his office. Reviewing Sacks’ early writings and pronouncements on the theme of inclusivism, Another Way, Another Time demonstrates how, repeatedly, the Chief Rabbi said ‘irreconcilable things to different audiences’ and how, in the process, he induced his kingmaker and foremost patron, Lord (Stanley) Kalms, to declare of Anglo-Jewry: ‘We are in a time warp, and fast becoming an irrelevance in terms of world Jewry.’ Citing support from a variety of sources, this study contends that the Chief Rabbinate has indeed reached the end of the road and explores other paths to the leadership of a pluralistic – and, ideally, inclusivist – community.