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.

Prior to the latest Chief Rabbinical selection process, seven eminent rabbis were appointed to British Jewry's highest ecclesiastical post. In the end, only six were installed to see out their terms of office. The manner of these appointments was invariably colored by intrigue, in-fighting, and a host of other competing influences. Not the least was an increasingly potent input by the dayanim of the London Beth Din, themselves not immune to strategic self-interest. Persoff's scholarly yet accessible account of these seven appointments draws on a profusion of hitherto unavailable and unpublished material, and on the personal stories of many of the protagonists involved. Including, in fascinating detail, those who by means fair 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 readable 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.

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.

From the Reform secession of the 1840s and the founding of Liberal Judaism six decades later, to the 'Jacobs Affair' and the rise of Conservative (Masorti) theology towards the end of the twentieth century, the British Chief Rabbinate has faced challenges and controversy on an ever-deepening scale. Using contemporary accounts, broadsides and hitherto unpublished archival material, Faith Against Reason is an incisive and indispensable contribution to an understanding of the fissures and fragmentation besetting Anglo-Jewry in modern times. At its core are the mavericks, ministers, grandees and God-fearers who grappled with the currents and complexities of the hour - and with each other - in their pursuit of communal power and pulpit supremacy. The chroniclers of Anglo-Jewry have not always been kind to Britain's Chief Rabbis. In truth, the verdicts have been mixed, and sometimes muted, but, with communal censure and strife continuing unabated, they have become increasingly forthright as the centuries have turned. In Faith Against Reason, some of these verdicts are subjected to scrutiny; others emerge and, with them, a clearer picture of the Chief Rabbinical stance on religious pluralism.