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January 1, 1964

Man's Dignity vs. the Three Deadly Dogmas (1964)

Rosh Hashanah Yom Kippur
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Yom Kippur is one of the strangest, most fascinating days of the Jewish calendar. It is a great paradox, composed of two contradictory moods. On the one hand it is Yom Tzom – a fast day, solemn and somber. On the other hand, it is Yom Tov – a festival, happy and joyous. On the one hand, it is the great and awful Yom Ha-din, in which judgment is handed down on individuals, on nations, and the entire world, a day symbolized by the kittel, reminiscent of the shroud which marks the inevitable end of arrogant, mortal man. On the other hand, it is a day when we affirm life, proclaiming zakhrenu le’hayyim – “remember us unto life,” when we recite the blessing she’hecheyanu ve’kiymanu ve’higiyanu la-zeman ha-zeh – a blessing reserved for only the happiest occasions. It is Yom Kippurim, when we ask forgiveness for our overwhelming, crushing guilt; and, as some commentaries put it, Yom ke-Purim – a day as joyous and heartwarming as Purim!All through this day, which we now commence, you will find this clash of opposing moods, of conflicting themes. After our confession, we recite two passages that reflect this paradox. First, we shall say Elokai, ad she’lo notzarti eini kedai – “Oh my G-d, before I was born I was unworthy; now that I am born, it is as if I were yet unborn.” We emphasize the worthlessness of man’s life, the vanity of his foolish illusions. Yet right afterwards we begin another prayer, the first word of which is also Elokai – “Oh my G-d.” We say Elokai, netzor leshoni me-ra…petach libi be’toratekha v’acharei mitzvotekha tirdof nafshi. Oh my G-d, teach me to be big enough to be silent when I am smeared by small men, when petty people aim their shafts at me. Give me a sterling character. Open my heart to the glories of Thy Torah, and let me behold the majesty of Thy Mitzvot so that I might pursue them. What a difference! In one prayer we come to Elokai because we are nothing, in the other because we can become something. In one – because we are worthless, in the …
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This night and the day that follows comprise the most sacred period in the Jewish calendar. During this time, we shall turn our minds and hearts from our usual pursuits, towards Almighty God, and ask Him forgiveness for our sins, our guilt, our shortcomings. This theme of forgiveness is, indeed, the foremost of all the ideas and ideals presented to us by Judaism in the form of Yom Kippur. Tonight, let us turn our attention to this concept of forgiveness. More specifically, let us consider that aspect of forgiveness which, in the Hebrew, is known as mehilah. For in our Yom Kippur service, we shall mention several synonyms for the idea of forgiveness, and each one means something somewhat different from the other. The other terms used for forgiveness all refer to the relationship between man and God: man sins, God forgives. However, the term mehilah is used not only for the forgiveness for which we ask God, but also describes the forgiveness which one man extends to another who injured him. Thus, Jewish law directs a person who hurts a fellow man to approach the offended party and ask him to be mohel to him for his misdeed. Mehilah, therefore, has not only a religious or theological, but also a social and human connotation. Permit me to present to you this evening an insight into the nature of mehilah, which was recently expounded by one of the greatest Jewish teachers of our generation, my own illustrious teacher, Rabbi Joseph B. Soloveitchik. It is an insight which will give us a new understanding not only of the theme of this holiday, but of all of life. To begin with, we must understand that the relation of the Jew to God is not just that of creature to Creator. The Jew has never conceived of himself solely in terms of a lowly subject of a divine, remote, far-removed King. It is true that is one aspect of our relationship to God: He is Infinite, Transcendent, Beyond; we are mortal, finite, dust and ashes. But that is only one aspect of our relationship. There is …
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