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Synagogue Sermon

April 11, 1953

Yizkor in Retrospect: Residual Religion or Incipient Paganism? (1953)

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Outline

I Would Like to Be Religious But... (1953)

a- From Haftorah b- Several answers – First: Don’t say “but.” c- Expose yourself to it. וילך דוד ויעל את ארון האלהים מבית עבד אדם עיר דוד בשמחה Depends how much experience. Camera has two shutters – one “INSTANT” – for sunny day, clean lens, expert photographs. Often “TIME” has ancient, wide lens, amateurs. Once INSTANT was ok. Jewish atmosphere etc.
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Antiseptic Religion (1967)

We read this morning of the strange rite of the Parah Adumah, the ashes of the red heifer which were used to purify one who had contracted levitical impurity by contact with a dead body, but which ceremony at the same time defiles the priest in charge of the act of purification. Parah Adumah has thus always been accepted as a mystery, a hukah or incomprehensible law that defies reason in its paradoxicality. It is therefore an annual reminder that important as reason is in the life of religion, it is not the totality of religion. If man understood all that religion and God demand of him, he would not need Divine revelation; indeed, man would displace God as the center of life, and all authentic religion would thus come to an end.Parah Adumah therefore, tells us that intelligent as man is, and as much as he must endeavor at all times to exercise that intelligence, his intellect nonetheless remains limited. God, as Creator and Source of all intelligence, transcends human intellect. Life conceived only in terms of reason or logic is shallow. It is even monstrous, like a man with an oversized head and an undersized heart.The idea that pure reason is a sufficient guide for man through life is sophomoric; it is an index of intellectual adolescence. One might even describe it with that worst of modern epithets: it is non-modern, medieval. Modern science emerged only when it denied the omnipotence of reason, when it cut itself off from the tyranny of pure reason. Natural science does not at all come to its conclusion on the basis of logic, but on the basis of empirical evidence: testing, experimenting, investigating. Indeed, one of the greatest theories of modern physics, concerning the nature of light, embodies a logical contradiction, it violates the principle of reason that a thing cannot be two opposites at the same time.This does not mean to say that science affirms faith and religion. It does mean that shallow rationalism is a thing of the past. The Rabbis told us tha…
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Synagogue Sermon

Kavod and Kedusha - editor's title (1957)

In this portion we read of the tragedy that struck Aaron, the high priest of Israel, when his two sons were devoured by a fire from the Lord when they ministered in the Temple and changed part of the regulations. We read that Aaron was silent at the time of this tragedy. Probably the grief, the inner protest, was too overwhelming for him to say anything at all. At this moment Moses turns to his mourning brother and says to him “בקרובי אקדש ועל פני כל העם אכבד”, “through those who are close to me will I be sanctified, and before the entire people will I be honored.” What is it that Moses told his brother, and that he wished to impart to all posterity, at this time?         There are two concepts that are mentioned by Moses: kedushah, holiness; and kavod, honor or respect. Both of these are worthy Jewish goals deserving of our highest aspirations. Yet, they are not equal to each-other; one is on a higher level than the other. Kavod or honor refers to an attitude that is external to the soul. I honor or respect somebody, but that does not necessarily mean that I subscribe to his opinions. I admire or give reverence to a great musician, although I may be absolutely flat and a monotone. It is an external act of courtesy; a gesture that is sincere but does not involve my whole personality. Kedushah or holiness, contrariwise, implies an inner transformation, a total commitment and dedication of the entire personality toward the transcendent goal for which it strives. One can give kavod without being changed within. One cannot achieve kedushah until one has undergone a complete spiritual metamorphosis.           Now, kavod is something that the masses are capable of. Kedushah is something which only the initiated are capable of and obligated to achieve. Isaiah proclaims even as we do thrice daily, holy holy is the Lord of Hosts the world is full of his kavod. The Lord of Hosts, he who is above and beyond the world, in His essence kadosh, holy. That is the highest realm and…
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