Shiur: Rav Soloveitchik on Tefillah #2 – The Community of Prophecy and Prayer

The Community of Prophecy and Prayer

  1. Rav Soloveitchik, The Lonely Man of Faith, 51–52

With the sound of the divine voice addressing man by his name, be it Abraham, Moses, or Samuel, God, whom man has sought along the endless trails of the universe, is discovered suddenly as being close to and intimate with man, standing just opposite or beside him. At this meeting—initiated by God—of God and man, the covenantal prophetic community is established. When man addresses himself to God, calling Him in the informal, friendly tones of “Thou,” the same miracle happens again: God joins man and at this meeting, initiated by man, a new covenantal community is born—the prayer community.

Covenantal Dialogue

  1. Rav Soloveitchik, The Lonely Man of Faith, 52–53

I have termed both communities, the prophetic and the prayerful, covenantal because of a threefold reason. (i) In both communities, a confrontation of God and man takes place. It is quite obvious that the prophecy awareness, which is toto genere different from the mystical experience, can only be interpreted in the unique categories of the covenantal event. The whole idea of prophecy would be fraught with an inner contradiction if man’s approach to God remained indirect and impersonal, expecting nature to mediate between him and his Creator. Only within the covenantal community, which is formed by God descending upon the mount and man, upon the call of the Lord, ascending the mount, is a direct and personal relationship expressing itself in the prophetic “face-to-face” colloquy established. “And the Lord spake unto Moses face to face as man speaketh unto his friend.”

Prayer likewise is unimaginable without having man stand before and address himself to God in a manner reminiscent of the prophets dialogue with God. The cosmic drama, notwithstanding its grandeur and splendor, no matter how distinctly it reflects the image of the Creator and no matter how beautifully it tells His glory, cannot provoke man to prayer.

  1. Rav Soloveitchik, The Lonely Man of Faith, 55–56

Indeed, the prayer community was born the very instant the prophetic community expired and, when it did come into the spiritual world of the Jew of old, it did not supersede the prophetic community but rather perpetuated it. Prayer is the continuation of prophecy, and the fellowship of prayerful men is ipso facto the fellowship of prophets. The difference between prayer and prophecy is, as I have already mentioned, related not to the substance of the dialogue but rather to the order in which it is conducted. While within the prophetic community God takes the initiative—He speaks and man listens—in the prayer community the initiative belongs to man: he does the speaking and God, the listening. The word of prophecy is God’s and is accepted by man. The word of prayer is man’s and God accepts it. The two Halakhic traditions tracing the origin of prayer to Abraham and the other Patriarchs and attributing the authorship of statutory prayer to the men of the Great Assembly reveal the Judaic view of the sameness of the prophecy and prayer communities. Covenantal prophecy and prayer blossomed forth the very instant Abraham met God and became involved in a strange colloquy. At a later date, when the mysterious men of this wondrous assembly witnessed the bright summer day of the prophetic community, full of color and sound, turning to a bleak autumnal night of dreadful silence unillumined by the vision of God or made homely by His voice, they refused to acquiesce in this cruel historical reality and would not let the ancient dialogue between God and men come to an end. For the men of the Great Assembly knew that with the withdrawal of the colloquy from the field of consciousness of the Judaic community, the latter would lose the intimate companionship of God and consequently its covenantal status. In prayer they found the salvation of the colloquy, which, they insisted, must go on forever. If God had stopped calling man, they urged, let man call God. And so the covenantal colloquy was shifted from the level of prophecy to that of prayer.

Ethics – Third Parties to Prayer

  1. Rav Soloveitchik, The Lonely Man of Faith, 57–59

Both the prophetic and the prayerful communities are threefold structures, consisting of all three grammatical personae—I, thou, and He. The prophet in whom God confides and to whom He entrusts His eternal word must always remember that he is the representative of the many anonymous “they” for whom the message is earmarked. No man, however great and noble, is worthy of God’s word if he fancies that the word is his private property not to be shared by others.

The prayerful community must not, likewise, remain a twofold affair: a transient “I” addressing himself to the eternal “He.” The inclusion of others is indispensable. Man should avoid praying for himself alone. The plural form of prayer is of central Halakhic significance. When disaster strikes, one must not be immersed completely in his own passional destiny, thinking exclusively of himself, being concerned only with himself, and petitioning God merely for himself. The foundation of efficacious and noble prayer is human solidarity and sympathy or the covenantal awareness of existential togetherness, of sharing and experiencing the travail and suffering of those for whom majestic Adam the first has no concern. Only Adam the second knows the art of praying since he confronts God with the petition of the many. The fenced-in egocentric and ego-oriented Adam the first is ineligible to join the covenantal prayer community of which God is a fellow member.

Law and Democratization

  1. Rav Soloveitchik, The Lonely Man of Faith, 59

Both communities sprang into existence not only because of a singular experience of having met God, but also and perhaps mainly because of the discovery of the normative kerygma entailed in this very experience. Any encounter with God, if it is to redeem man, must be crystallized and objectified as a normative ethico-moral message. If, however, the encounter is reduced to its non-kerygmatic and non-imperative aspects, no matter how great and magnificent an experience it is, it cannot be classified as a covenantal encounter since the very semantics of the term “covenant” implies freely assumed obligations and commitments. 

  1. Rav Soloveitchik, The Lonely Man of Faith, 61

The above-said, which is true of the universal faith community in general, has particular validity for the Halakhic community. The prime purpose of revelation in the opinion of the Halakhah is related to the giving of the Law. The God—man confrontation serves a didactic goal. God involves Himself in the covenantal community through the medium of teaching and instructing. The Halakhah has looked upon God since time immemorial as the teacher par excellence. This educational task was in turn entrusted to the prophet whose greatest ambition is to teach the covenantal community. In short, God’s word is ipso facto God’s law and norm.

  1. Rav Soloveitchik, The Lonely Man of Faith, 61–63

Let me add that for Judaism the reverse would be not only unthinkable but immoral as well. If we were to eliminate the norm from the prophetic God—man encounter, confining the latter to its apocalyptic aspects, then the whole prophetic drama would be acted out by a limited number of privileged individuals to the exclusion of the rest of the people. Such a prospect, turning the prophetic colloquy into an esoteric-egotistic affair, would be immoral from the viewpoint of Halakhic Judaism, which is exoterically-minded and democratic to its very core. The democratization of the God—man confrontation was made possible by the centrality of the normative element in prophecy. Only the norm engraved upon the two tablets of stone, visible and accessible to all, draws the people into this confrontation “Ye are placed this day, all of you, before the Eternal, your God; your heads of your tribes, your elders and your bailiffs, with all the men of Israel… from the hewer of thy wood unto the drawer of thy water.” And how can the woodchopper and the water drawer participate in this adventurous meeting of God and man, if not through helping in a humble way to realize the covenantal norm?

Prayer likewise consists not only of an awareness of the presence of God, but of an act of committing oneself to God and accepting His ethico-moral authority. Who is qualified to engage God in the prayer colloquy? Clearly, the person who is ready to cleanse himself of imperfection and evil. Any kind of injustice, corruption, cruelty, or the like desecrates the very essence of the prayer adventure, since it encases man in an ugly little world into which God is unwilling to enter. If man craves to meet God in prayer, then he must purge himself of all that separates him from God. The Halakhah has never looked upon prayer as a separate magical gesture in which man may engage without integrating it into the total pattern of his life. God hearkens to prayer if it rises from a heart contrite over a muddled and faulty life and from a resolute mind ready to redeem this life. In short, only the committed person is qualified to pray and to meet God.

Prayer is always the harbinger of moral reformation. This is the reason why prayer per se does not occupy as prominent a place in the Halakhic community as it does in other faith communities, and why prayer is not the great religious activity claiming, if not exclusiveness, at least centrality. Prayer must always be related to a prayerful life which is consecrated to the realization of the divine imperative, and as such it is not a separate entity, but the sublime prologue to Halakhic action.

Masorah and Overcoming Finitude

  1. Rav Soloveitchik, The Lonely Man of Faith, 61–63

Let us not forget that the covenantal community includes the “He” who addresses Himself to man not only from the “now” dimension but also from the supposedly already vanished past, from the ashes of a dead “before” facticity as well as from the as yet unborn future, for all boundaries establishing “before,” “now,” and “after” disappear when God the Eternal speaks. Within the covenantal community not only contemporary individuals but generations are engaged in a colloquy, and each single experience of time is three-dimensional, manifesting itself in memory, actuality, and anticipatory tension. This experiential triad, translated into moral categories, results in an awesome awareness of responsibility to a great past which handed down the divine imperative to the present generation in trust and confidence and to a mute future expecting this generation to discharge its covenantal duty conscientiously and honorably. The best illustration of such a paradoxical time awareness, which involves the individual in the historic performances of the past and makes him also participate in the dramatic action of an unknown future, can be found in the Judaic masorah community. The latter represents not only a formal succession within the framework of calendaric time but the union of the three grammatical tenses in an all-embracing time experience. The masorah community cuts across the centuries, indeed millennia, of calendaric time and unites those who already played their part, delivered their message, acquired fame, and withdrew from the covenantal stage quietly and humbly with those who have not yet been given the opportunity to appear on the covenantal stage and who wait for their turn in the anonymity of the “about to be.”

Thus, the individual member of the covenantal faith community feels rooted in the past and related to the future. The “before” and the “after” are interwoven in his time experience. He is not a hitchhiker suddenly invited to get into a swiftly traveling vehicle which emerged from nowhere and from which he will be dropped into the abyss of timelessness while the vehicle will rush on into parts unknown, continually taking on new passengers and dropping the old ones. Covenantal man begins to find redemption from insecurity and to feel at home in the continuum of time and responsibility which is experienced by him in its endless totality. מעולם ועד עולם, from everlasting even to everlasting. He is no longer an evanescent being. He is rooted in everlasting time, in eternity itself. And so covenantal man confronts not only a transient contemporary “thou” but countless “thou” generations which advance toward him from all sides and engage him in the great colloquy in which God Himself participates with love and joy.

Conclusion

Perpetuation of ProphecyHalakhah is “Democratic”Mesorah
Halakhic ManMake yourself into someone who could get prophecyHalakhah’s obligations are equally fulfillable by each and every JewParticipation in Halakhic discourse makes your part of trans-historic mesorah and thus overcomes death
And From There You Shall SeekIdentify with the chain of figures stretching back to the Prophets and Moshe, giving rise to Oral TorahHalakhah’s obligations are equally fulfillable by each and every JewIdentify deeply with and feel driven by the passing on of the tradition
The Lonely Man of FaithPrayer as a covenantal dialogueHalakhah’s obligations are equally fulfillable by each and every JewIdentify with the covenantal dialogues with the eternal God of Jews both past and future, and feel the moral imperative of that “paradoxical time-awareness”

Shiur: The Lonely Man of Faith #3 –Translation and the Untranslatable: Religion vs. Faith

This is the third of three classes on The Lonely Man of Faith that I recorded for my Rav Soloveitchik course after it was unceremoniously cut short by the 2020 coronavirus pandemic.

This class explores the different religious communities created by”Adam the first” and “Adam the second” respectively, focusing on the true nature of faith and importance both of translating faith into intellectual terms, and of faith being partially untranslatable.

I think I forgot to mention this in the class itself, but the “Adam the first” category of religion and finding pragmatic value in faith/ritual/etc. should definitely include “social orthodoxy” and orthoprax models of Judaism.

 

 

 

Translation and the Untranslatable: Faith vs. Religion

 

From Tension to Resolution and Back Again

1. Rav Soloveitchik, The Lonely Man of Faith, 75–76

The element of the tragic is not fully eliminated from the destiny of the man of faith even after joining the covenantal community. We said at the very beginning of this essay that the loneliness of the man of faith is an integral part of his destiny from which he can never be completely liberated. The dialectical awareness, the steady oscillating between the majestic natural community and the covenantal faith community renders the act of complete redemption unrealizable. The man of faith, in his continuous movement between the pole of natural majesty and that of covenantal humility, is prevented from totally immersing in the immediate covenantal awareness of the redeeming presence, knowability, and involvement of God in the community of man. From time to time the man of faith is thrown into the majestic community where the colloquy as well as the covenantal consciousness are swept away. He suddenly finds himself revolving around the cosmic center, now and then catching a glimpse of the Creator who hides behind the boundless drama of creation. To be sure, this alternation of cosmic and covenantal involvement is not one of “light and shade,” enhanced activity and fatigue, as the mystics are accustomed to call their alternating experiences, but represents two kinds of creative and spontaneous activity, both willed and sanctioned by God. Let us not forget that the majestic community is willed by God as much as the covenantal faith community.

 

2. Rav Soloveitchik, The Lonely Man of Faith, 78–79

If one would inquire of me about the teleology of the Halakhah, I would tell him that it manifests itself exactly in the paradoxical yet magnificent dialectic which underlies the Halakhic gesture. When man gives himself to the covenantal community the Halakhah reminds him that he is also wanted and needed in another community, the cosmic-majestic, and when it comes across man while he is involved in the creative enterprise of the majestic community, it does not let him forget that he is a covenantal being who will never find self-fulfillment outside of the covenant and that God awaits his return to the covenantal community. I would also add, in reply to such a question, that many a time I have the distinct impression that the Halakhah considered the steady oscillating of the man of faith between majesty and covenant not as a dialectical but rather as a complementary movement. The majestic gesture of the man of faith, I am inclined to think, is looked upon by the Halakhah not as contradictory to the covenantal encounter but rather as the reflex action which is caused by this encounter when man feels the gentle touch of God’s hand upon his shoulder and the covenantal invitation to join God is extended to him. I am prompted to draw this remarkable inference from the fact that the Halakhah has a monistic approach to reality and has unreservedly rejected any kind of dualism. The Halakhah believes that there is only one world—not divisible into secular and hallowed sector…

 

3. Rav Soloveitchik, The Lonely Man of Faith, 82–83

Since the dialectical role has been assigned to man by God, it is God who wants the man of faith to oscillate between the faith community and the community of majesty, between being confronted by God in the cosmos and the intimate, immediate apprehension of God through the covenant, and who therefore willed that complete human redemption be unattainable.

Had God placed Adam in the majestic community only, then Adam would, as it was stated before, never be aware of existential loneliness. The sole problem would then be that of aloneness—one that majestic Adam could resolve. Had God, vice versa, thrust Adam into the covenantal community exclusively, then he would be beset by the passional experience of existential loneliness and also provided with the means of finding redemption from this experience through his covenantal relation to God and to his fellow man. However, God, in His inscrutable wisdom, has decreed differently. Man discovers his loneliness in the covenantal community, and before he is given a chance to climb up to the high level of a complete covenantal, revealed existence, dedicated in faith to God and in sympathy to man, man of faith is pushed into a new community where he is told to lead an expanded surface existence rather than a covenantal, concentrated in-depth existence. Because of this onward movement from center to center, man does not feel at home in any community. He is commanded to move on before he manages to strike roots in either of these communities and so the ontological loneliness of man of faith persists.

 

Subversion

4. Rav Soloveitchik, The Lonely Man of Faith, 86–87

Contemporary Adam the first, extremely successful in his cosmic-majestic enterprise, refuses to pay earnest heed to the duality in man and tries to deny the undeniable, that another Adam exists beside or, rather, in him. By rejecting Adam the second, contemporary man, eo ipso, dismisses the covenantal faith community as something superfluous and obsolete. To clear up any misunderstanding on the part of my audience, I wish to note that I am not concerned in this essay with the vulgar and illiterate atheism professed and propagated in the most ugly fashion by a natural-political community which denies the unique transcendental worth of the human personality. I am referring rather to Western man who is affiliated with organized religion and is a generous supporter of its institutions. He stands today in danger of losing his dialectical awareness and of abandoning completely the metaphysical polarity implanted in man as a member of both the majestic and the covenantal community.

 

5. Rav Soloveitchik, The Lonely Man of Faith, 88–89

The prime purpose [of the religious community] is the successful furtherance of the interests, not the deepening and enhancing of the commitments, of man who values religion in terms of its usefulness to him and considers the religious act a medium through which he may increase his happiness. This assumption on the part of majestic man about the role of religion is not completely wrong, if only, as I shall explain, he would recognize also the non-pragmatic aspects of religion. Faith is indeed relevant to man not only metaphysically but also practically. It gives his life, even at the secular mundane level, a new existential dimension. Certain aspects of the doctrinal and normative covenantal kerygma of faith are of utmost importance to majestic man and are, in a paradoxical way, translatable into the latter’s vernacular. It is very certain and self-evident that Adam the first cannot succeed completely in his efforts to attain majesty-dignity without having the man of faith contribute his share. The cultural edifice whose great architect Adam the first is would be built on shifting sands if he sought to conceal from himself and from others the fact that he alone cannot implement the mandate of majesty-dignity entrusted to him by God and that he must petition Adam the second for help. To be sure, man can build spaceships capable of reaching other planets without addressing himself to the mystery of faith and without being awakened to an enhanced, inspired life which reflects the covenantal truth. He certainly can triumph to a limited degree over the elemental forces of nature without crossing the frontiers of here-and-now sense-facticity. The Tower of Babel can be built high and mighty without beholding and acknowledging the great verity that Heaven is yet higher. However, the idea of majesty which Adam the first is striving to realize embraces much more than the mere building of machines, no matter how complex and efficacious. Successful man wants to be a sovereign not only in the physical but also in the spiritual world. He is questing not only for material success, but for ideological and axiological achievements as well. He is concerned with a philosophy of nature and man, of matter and mind, of things and ideas.

 

6. Rav Soloveitchik, The Lonely Man of Faith, 92–93

Since majestic man is in need of a transcendental experience in order to strengthen his cultural edifice, it is the duty of the man of faith to provide him with some component parts of this experience. God would not have implanted the necessity in majestic man for such spiritual perceptions and ideas if He had not at the same time endowed the man of faith with the skill of converting some of his apocalyptic experiences—which are meta-logical and non-hedonic—into a system of values and verities comprehensible to majestic man, the experimenter, aesthete, and, above all, the creative mind.

 

7. Rav Soloveitchik, The Lonely Man of Faith, 93–5

At this point, however, the crisis in the relations between man of faith and majestic man begins to develop. If the job of translating faith mysteries into cultural aspects could be fully accomplished, then contemporary man of faith could free himself, if not from the ontological awareness which is perennial, then, at least, from the peculiar feeling of psychological loneliness and anguish which is due to his historical confrontation with the man of culture. The man of faith would, if this illusion came true, be at peace with the man of culture so that the latter would fully understand the significance of human dialectics, and a perfect harmonious relationship would prevail between both Adams.

However, this harmony can never be attained since the man of faith is not the compromising type and his covenantal commitment eludes cognitive analysis by the logos and hence does not lend itself completely to the act of cultural translation. There are simply no cognitive categories in which the total commitment of the man of faith could be spelled out. This commitment is rooted not in one dimension, such as the rational one, but in the whole personality of the man of faith. The whole of the human being, the rational as well as the non-rational aspects, is committed to God, Hence, the magnitude of the commitment is beyond the comprehension of the logos and the ethos. The act of faith is aboriginal, exploding with elemental force as an all-consuming and all-pervading eudaemonic-passional experience in which our most secret urges, aspirations, fears, and passions, at times even unsuspected by us, manifest themselves. The commitment of the man of faith is thrown into the mold of the in-depth personality and immediately accepted before the mind is given a chance to investigate the reasonableness of this unqualified commitment. The intellect does not chart the course of the man of faith; its role is an a posteriori one. It attempts, ex post facto, to retrace the footsteps of the man of faith, and even in this modest attempt the intellect is not completely successful. Of course, as long as the path of the man of faith cuts across the territory of the reasonable, the intellect may follow him and identify his footsteps. The very instant, however, the man of faith transcends the frontiers of the reasonable and enters into the realm of the unreasonable, the intellect is left behind and must terminate its search for understanding. The man of faith, animated by his great experience is able to reach the point at which not only his logic of the mind but even his logic of the heart and of the will, everything—even his own “I” awareness—has to give in to an “absurd” commitment. The man of faith is “insanely” committed to and “madly” in love with God.

 

7a. Rav Shagar, Faith Shattered and Restored, 22–23

In effect, according to Rabbi Naman, not only is faith not a public language, it is not a language at all. That is why it is so difficult to fully depict one’s faith. Something will always remain unspoken, a mystery and intimacy that cannot and should not be revealed, for baring it would violate the intimacy of faith… The freedom to be private is a prerequisite of faith, and the only thing that can lead, on the next level, to honest, genuine dialogue between believers.

Hence, what I am trying to describe here is not a philosophy or outlook regarding faith. Philosophies and outlooks are, in this context, nothing but rationalizations – apologetics, even – whose sole role is to justify what has already been arrived at, and which must thus be regarded with a certain wariness. They are not the substance of faith but explanations for it; thus, they are ancillary to it and always involve a degree of duality. To paraphrase the opponents of Maimonides and his school, who stated that a God whose existence must be proven is no God at all, I offer the absurd assertion that a believer who requires an intellectual proof for his faith is no believer at all.

There is no proof of faith, and no certainty of faith to be gained with a proof. In any event, proofs do not impact our existence like a gun pointed at one’s temple; they do not touch upon the believer’s inner life. That is why, when it comes to faith, I prefer to use terms such as “occurrence” and “experience.”

 

8. Rav Soloveitchik, The Lonely Man of Faith, 95–97

The untranslatability of the complete faith experience is due not to the weakness, but to the greatness of the latter. If an all-embracing translation of the great mystery of revelation and its kerygma were possible, then the uniqueness of the faith experience and its commitments would be lost. Only peripheral elements of the act of faith can be projected on a cognitive, pragmatic background. Prayer, for instance, might appeal to majestic man as the most uplifting, integrating, and purifying act, arousing the finest and noblest emotions, yet these characteristics, however essential to Adam the first, are of marginal interest to Adam the second, who experiences prayer as the awesome confrontation of God and man, as the great paradox of man conversing with God as an equal fellow member of the covenantal society, and at the same time being aware that he fully belongs to God and that God demands complete surrender and self-sacrifice…

In a word, the message of translated religion is not the only one which the man of faith must address to majestic man of culture. Besides this message, man of faith must bring to the attention of man of culture the kerygma of original faith in all its singularity and pristine purity, in spite of the incompatibility of this message with the fundamental credo of a utilitarian society. How staggering this incompatibility is! This unique message speaks of defeat instead of success, of accepting a higher will instead of commanding, of giving instead of conquering, of retreating instead of advancing, of acting “irrationally” instead of being always reasonable. Here the tragic event occurs. Contemporary majestic man rejects his dialectical assignment and, with it, the man of faith.

 

9. Rav Soloveitchik, The Lonely Man of Faith, 103–106

Elisha was a typical representative of the majestic community. He was the son of a prosperous farmer, a man of property, whose interests were centered around this-worldly, material goods such as crops, livestock, and market prices. His objective was economic success, his aspiration—material wealth. The Bible portrays him as efficient, capable, and practical, remindful of a modern business executive… Suddenly the mantle of Elijah was cast upon him. While he was engaged in the most ordinary, everyday activity, in tilling the soil, he encountered God and felt the transforming touch of God’s hand. The strangest metamorphosis occurred. Within seconds, the old Elisha disappeared and a new Elisha emerged. Majestic man was replaced by covenantal man… However, Elisha’s withdrawal from majesty was not final. He followed the dialectical course of all our prophets. Later, when he achieved the pinnacle of faith and arrived at the outer boundaries of human commitment, he came back to society as a participant in state affairs, as an adviser of kings and a teacher of the majestic community. God ordered him to return to the people, to offer them a share in the covenantal drama and to involve them in the great and solemn colloquy. He was God’s messenger carrying, like Moses, two tablets of stone containing the covenantal kerygma.

Shiur: The Lonely Man of Faith #2: Adam 1 vs Adam 2

This is the second of three classes on The Lonely Man of Faith that I recorded for my Rav Soloveitchik course after it was unceremoniously cut short by the 2020 coronavirus pandemic.

This class explores some of the main differences between what Rav Soloveitchik calls “Adam the first” and “Adam the second,” focusing on the tension between dignity and redemption.

 

Adam 1 vs. Adam 2

1. Rav Soloveitchik, The Lonely Man of Faith, 9–10

We all know that the Bible offers two accounts of the creation of man. We are also aware of the theory suggested by Bible critics attributing these two accounts to two different traditions and sources. Of course, since we do unreservedly accept the unity and integrity of the Scriptures and their divine character, we reject this hypothesis which is based, like much Biblical criticism, on literary categories invented by modern man, ignoring completely the eidetic-noetic content of the Biblical story. It is, of course, true that the two accounts of the creation of man differ considerably. This incongruity was not discovered by the Bible critics. Our sages of old were aware of it. However, the answer lies not in an alleged dual tradition but in dual man, not in an imaginary contradiction between two versions but in a real contradiction in the nature of man. The two accounts deal with two Adams, two men, two fathers of mankind, two types, two representatives of humanity, and it is no wonder that they are not identical.

 

2. Rav Soloveitchik, The Lonely Man of Faith, 11

I want to point out four major discrepancies between these two accounts:

  1. In the story of the creation of Adam the first, it is told that the latter was created in the image of God, בצלם אלקים, while nothing is said about how his body was formed. In the account of the creation of Adam the second, it is stated that he was fashioned from the dust of the ground and God breathed into his nostrils the breath of life.
  2. Adam the first received the mandate from the Almighty to fill the earth and subdue it, מלאו את הארץ וכבשה. Adam the second was charged with the duty to cultivate the garden and to keep it, לעבדה ולשמרה.
  3. In the story of Adam the first, both male and female were created concurrently, while Adam the second emerged alone, with Eve appearing subsequently as his helpmate and complement.
  4. Finally, and this is a discrepancy of which Biblical criticism has made so much, while in the first account only the name of Elohim appears, in the second, Elohim is used in conjunction with the Tetragrammaton.

 

Adam 1 – Creativity, Dignity, and Dominion

3. Rav Soloveitchik, The Lonely Man of Faith, 12–14

There is no doubt that the term “image of God” in the first account refers to man’s inner charismatic endowment as a creative being. Man’s likeness to God expresses itself in man’s striving and ability to become a creator. Adam the first who was fashioned in the image of God was blessed with great drive for creative activity and immeasurable resources for the realization of this goal, the most outstanding of which is the intelligence, the human mind, capable of confronting the outside world and inquiring into its complex workings. In spite of the boundless divine generosity providing man with many intellectual capacities and interpretive perspectives in his approach to reality, God, in imparting the blessing to Adam the first and giving him the mandate to subdue nature, directed Adam’s attention to the functional and practical aspects of his intellect through which man is able to gain control of nature. Other intellectual inquiries, such as the metaphysical or axiologico-qualitative, no matter how incisive and penetrating, have never granted man dominion over his environment. The Greeks, who excelled in philosophical noesis, were less skillful in technological achievements. Modern science has emerged victorious from its encounter with nature because it has sacrificed qualitative-metaphysical speculation for the sake of a functional duplication of reality and substituted the quantus for the qualis question. Therefore, Adam the first is interested in just a single aspect of reality and asks one question only—”How does the cosmos function?” He is not fascinated by the question, “Why does the cosmos function at all?” nor is he interested in the question, “What is its essence?” He is only curious to know how it works. In fact, even this “how” question with which Adam the first is preoccupied is limited in scope. He is concerned not with the question per se, but with its practical implications. He raises not a metaphysical but a practical, technical “how” question. To be precise, his question is related not to the genuine functioning of the cosmos in itself but to the possibility of reproducing the dynamics of the cosmos by employing quantified-mathematized media which man evolves through postulation and creative thinking. The conative movement of attraction which Adam the first experiences toward the world is not of an exploratory-cognitive nature. It is rather nurtured by the selfish desire on the part of Adam to better his own position in relation to his environment. Adam the first is overwhelmed by one quest, namely, to harness and dominate the elemental natural forces and to put them at his disposal. This practical interest arouses his will to learn the secrets of nature. He is completely utilitarian as far as motivation, teleology, design, and methodology are concerned.

 

4. Rav Soloveitchik, The Lonely Man of Faith, 14–15

What is Adam the first out to achieve? What is the objective toward which he incessantly drives himself with enormous speed? The objective, it is self-evident, can be only one, namely, that which God put up before him: to be “man,” to be himself. Adam the first wants to be human, to discover his identity which is bound up with his humanity. How does Adam find himself? He works with a simple equation introduced by the Psalmist, who proclaimed the singularity and unique station of man in nature: “For thou made him a little lower than the angels and hast crowned him with glory and honor (dignity).” (Tehillim 8) Man is an honorable being. In other words, man is a dignified being and to be human means to live with dignity.

 

5. Rav Soloveitchik, The Lonely Man of Faith, 16–17

There is no dignity without responsibility, and one cannot assume responsibility as long as he is not capable of living up to his commitments. Only when man rises to the heights of freedom of action and creativity of mind does he begin to implement the mandate of dignified responsibility entrusted to him by his Maker. Dignity of man expressing itself in the awareness of being responsible and of being capable of discharging his responsibility cannot be realized as long as he has not gained mastery over his environment. For life in bondage to insensate elemental forces is a non-responsible and hence an undignified affair.

Man of old who could not fight disease and succumbed in multitudes to yellow fever or any other plague with degrading helplessness could not lay claim to dignity. Only the man who builds hospitals, discovers therapeutic techniques, and saves lives is blessed with dignity. Man of the seventeenth and eighteenth centuries who needed several days to travel from Boston to New York was less dignified than modern man who attempts to conquer space, boards a plane at the New York airport at midnight and takes several hours later a leisurely walk along the streets of London. The brute is helpless, and, therefore, not dignified. Civilized man has gained limited control of nature and has become, in certain respects, her master, and with his mastery he has attained dignity as well. His mastery has made it possible for him to act in accordance with his responsibility.

 

Adam 2 – Receptivity and Redemption

6. Rav Soloveitchik, The Lonely Man of Faith, 20–22

Adam the second is, like Adam the first, also intrigued by the cosmos. Intellectual curiosity drives them both to confront courageously the mysterium magnum of Being. However, while the cosmos provokes Adam the first to quest for power and control, thus making him ask the functional “how” question, Adam the second responds to the call of the cosmos by engaging in a different kind of cognitive gesture. He does not ask a single functional question. Instead his inquiry is of a metaphysical nature and a threefold one. He wants to know: “Why is it?” “What is it?” “Who is it?” (1) He wonders: “Why did the world in its totality come into existence? Why is man confronted by this stupendous and indifferent order of things and events?” (2) He asks: “What is the purpose of all this? What is the message that is embedded in organic and inorganic matter, and what does the great challenge reaching me from beyond the fringes of the universe as well as from the depths of my tormented soul mean?” (3) Adam the second keeps on wondering: “Who is He who trails me steadily, uninvited and unwanted, like an everlasting shadow, and vanishes into the recesses of transcendence the very instant I turn around to confront this numinous, awesome, and mysterious ‘He’? Who is He who fills Adam with awe and bliss, humility and a sense of greatness, concurrently? Who is He to whom Adam clings in passionate, all-consuming love and from whom he flees in mortal fear and dread? Who is He who fascinates Adam irresistibly and at the same time rejects him irrevocably? Who is He whom Adam experiences both as the mysterium tremendum and as the most elementary, most obvious, and most understandable truth? Who is He who is deus revelatus and deus absconditus simultaneously? Who is He whose life-giving and life-warming breath Adam feels constantly and who at the same time remains distant and remote from all?”

In order to answer this triple question, Adam the second… he wants to understand the living, “given” world into which he has been cast… He encounters the universe in all its colorfulness, splendor, and grandeur, and studies it with the naivete, awe, and admiration of the child who seeks the unusual and wonderful in every ordinary tiring and event… Adam the second is receptive and… looks for the image of God not in the mathematical formula or the natural relational law but in every beam of light, in every bud and blossom, in the morning breeze and the stillness of a starlit evening. In a word, Adam the second explores not the scientific abstract universe but the irresistibly fascinating qualitative world where he establishes an intimate relation with God. The Biblical metaphor referring to God breathing life into Adam, alludes to the actual preoccupation of the latter with God, to his genuine living experience of God rather than to some divine potential or endowment in Adam symbolized by imago Dei. Adam the second lives in close union with God. His existential “I” experience is interwoven in the awareness of communing with the Great Self whose footprints he discovers along the many tortuous paths of creation.

 

7. Rav Soloveitchik, The Lonely Man of Faith, 23–24

Adam the second sees his separateness from nature and his existential uniqueness not in dignity or majesty but in something else. There is, in his opinion, another mode of existence through which man can find his own self, namely, the redemptive, which is not necessarily identical with the dignified. Quite often, an existence might be replete with dignity and mastery, and yet remain unredeemed…

In order to delineate more sharply the contours of Adam the second, who rejected dignity as the sole objective of human questing, let us add the following observation. Dignity is a social and behavioral category, expressing not an intrinsic existential quality but a technique of living, a way of impressing society, the knowhow of commanding respect and attention of the other fellow, a capacity to make one’s presence felt… Hence, dignity is measured not by the inner worth of the in-depth personality, but by the accomplishments of the surface personality. No matter how fine, noble, and gifted one may be, he cannot command respect or be appreciated by others if he has not succeeded in realizing his talents and communicating his message to society through the medium of the creative majestic gesture. In light of the aforementioned, dignity as a behavioral category can find realization only in the outward gesture which helps the inner personality to objectify itself and to explain and interpret itself to the external world.. Therefore, Adam the first was created not alone, but together with Eve—male and female emerged simultaneously. Adam the first exists in society, in community with others.

 

8. Rav Soloveitchik, The Lonely Man of Faith, 33–35

  1. Being redeemed is, unlike being dignified, an ontological awareness. It is not just an extraneous, accidental attribute—among other attributes—of being, but a definitive mode of being itself. A redeemed existence is intrinsically different from an unredeemed. Redemptiveness does not have to be acted out vis-a-vis the outside world. Even a hermit, while not having the opportunity to manifest dignity, can live a redeemed life. Cathartic redemp- tiveness is experienced in the privacy of one’s in-depth personality, and it cuts below the relationship between the “I” and the “thou” (to use an existentialist term) and reaches into the very hidden strata of the isolated “I” who knows himself as a singular being. When objectified in personal and emotional categories, cathartic redemptiveness expresses itself in the feeling of axiological security. The individual intuits his existence as worthwhile, legitimate, and adequate, anchored in something stable and unchangeable.
  2. Cathartic redemptiveness, in contrast to dignity, cannot be attained through man’s acquisition of control of his environment, but through man’s exercise of control over himself. A redeemed life is ipso facto a disciplined life. While a dignified existence is attained by majestic man who courageously surges forward and confronts mute nature—a lower form of being—in a mood of defiance, redemption is achieved when humble man makes a movement of recoil, and lets himself be confronted and defeated by a Higher and Truer Being. God summoned Adam the first to advance steadily, Adam the second to retreat. Adam the first He told to exercise mastery and to “fill the earth and subdue it,” Adam the second, to serve. He was placed in the Garden of Eden “to cultivate it and to keep it.”

Dignity is acquired by man whenever he triumphs over nature. Man finds redemption whenever he is overpowered by the Creator of nature. Dignity is discovered at the summit of success; redemption in the depth of crisis and failure: ממעמקים קראתיך ה׳, “Out of the depths have I called thee, O God.” The Bible has stated explicitly that Adam the second was formed from the dust of the ground because the knowledge of the humble origin of man is an integral part of Adams “I” experience. Adam the second has never forgotten that he is just a handful of dust.

 

9. Rav Soloveitchik, The Lonely Man of Faith, 37–38

If Adam is to bring his quest for redemption to full realization, he must initiate action leading to the discovery of a companion who, even though as unique and singular as he, will master the art of communicating and, with him, form a community. However, this action, since it is part of the redemptive gesture, must also be sacrificial. The medium of attaining full redemption is, again, defeat. This new companionship is not attained through conquest, but through surrender and retreat. “And the eternal God caused an overpowering sleep to fall upon the man.” Adam was overpowered and defeated—and in defeat he found his companion.

Again, the contrast between the two Adams comes into focus. Adam the first was not called to sacrifice in order that his female companion come into being, while it was indispensable for Adam the second to give away part of himself in order to find a companion. The community-fashioning gesture of Adam the first is, as I indicated before, purely utilitarian and intrinsically egotistic and, as such, rules out sacrificial action. For Adam the second, communicating and communing are redemptive sacrificial gestures. 

 

APPENDIX

 

Relationships With God

10. Rav Soloveitchik, The Lonely Man of Faith, 48–49

Majestic man, even when he belongs to the group of homines religiosi and feels a distinct need for transcendental experiences, is gratified by his encounter with God within the framework of the cosmic drama. Since majestic man is incapable of breaking out of the cosmic cycle, he can- not interpret his transcendental adventure in anything but cosmic categories. Therefore, the divine name of E-lohim, which denotes God being the source of the cosmic dynamics, sufficed to characterize the relationship prevailing between majestic man and his Creator addressing Himself to him through the cosmic occurrence.

However, covenantal man of faith, craving for a personal and intimate relation with God, could not find it in the cosmic E-lohim encounter and had to shift his transcendental experience to a different level at which the finite “I” meets the infinite He “face-to-face”This strange communal relation between man and God is symbolized by the Tetragrammaton,* which therefore appears in the Biblical account of Adam the second

 

Being vs. Doing

11. Rav Soloveitchik, The Lonely Man of Faith, 30–31

Neither was Adam aware of the pronouncement לא טוב היות האדם לבדו, “It is not good for man to be lonely.” Moreover, the connotation of these words in the context of the world view of Adam the first, even if they had been addressed to him, would have been related not to loneliness, an existential in-depth experience, but to aloneness, a practical surface experience. Adam the first, representing the natural community, would translate this pronouncement into pragmatic categories, referring not to existence as such, but to productive work. If pressed for an interpretation of the pronouncement, he would paraphrase it, “It is not good for man to work (not to be) alone,” לא טוב עשות האדם מלאכה לבדו. The words “I shall make him a helpmate” would refer, in accordance with his social philosophy, to a functional partner to whom it would be assigned to collaborate with and assist Adam the first in his undertakings, schemes, and projects. Eve vis-a-vis Adam the first would be a work partner, not an existential co-participant. Man alone cannot succeed, says Adam the first, because a successful life is possible only within a communal framework. Robinson Crusoe may be self-sufficient as far as mere survival is concerned, but he cannot make a success of his life. Distribution of labor, the coordinated efforts of the many, the accumulated experiences of the multitude, the cooperative spirit of countless individuals, raise man above the primitive level of a natural existence and grant him limited dominion over his environment. What we call civilization is the sum total of a community effort through the millennia. Thus, the natural community fashioned by Adam the first is a work community, committed to the successful production, distribution, and consumption of goods, material as well as cultural.

 

12. Rav Soloveitchik, The Lonely Man of Faith, 30–31

The covenantal faith community, in contradistinction to the natural work community, interprets the divine pronouncement “It is not good for man to be alone,” לא טוב היות האדם לבדו, not in utilitarian but in ontological terms: it is not good for man to be lonely (not alone) with emphasis placed upon “to be.” Being at the level of the faith community does not lend itself to any equation. “To be” is not to be equated with “to work and produce goods” (as historical materialism wants us to believe), “To be” is not identical with “to think” (as the classical tradition of philosophical rationalism throughout the ages, culminating in Descartes and later in Kant, tried to convince us). “To be” does not exhaust itself either in suffering (as Schopenhauer preached) or in enjoying the world of sense (in accordance with ethical hedonism). “To be” is a unique in-depth experience of which only Adam the second is aware, and it is unrelated to any function or performance. “To be” means to be the only one, singular and different, and consequently lonely. For what causes man to be lonely and feel insecure if not the awareness of his uniqueness and exclusiveness? The “I” is lonely, experiencing ontological incompleteness and casualness, because there is no one who exists like the “T” and because the modus existentiae of the ” I ” cannot be repeated, imitated, or experienced by others.

Since loneliness reflects the very core of the “I” experience and is not an accidental modus, no accidental activity or external achievement—such as belonging to a natural work community and achieving cooperative success—can reclaim Adam the second from this state. Therefore, I repeat, Adam the second must quest for a different kind of community. The companionship which Adam the second is seeking is not to be found in the depersonalized regimentation of the army, in the automatic coordination of the assembly line, or in the activity of the institutionalized, soulless political community. His quest is for a new kind of fellowship, which one finds in the existential community. There, not only hands are joined, but experiences as well; there, one hears not only the rhythmic sound of the production line, but also the rhythmic beat of hearts starved for existential companionship and all-embracing sympathy and experiencing the grandeur of the faith commitment; there, one lonely soul finds another soul tormented by loneliness and solitude yet unqualifiedly committed.

 

Lonely Man of Faith vs. Halakhic Man

13. Rav Soloveitchik, Halakhic Man, 25

Man, in one respect, is a mere random example of the biological species—species man—an image of the universal, a shadow of true existence. In another respect he is a man of God, possessor of an individual existence. The difference between a man who is a mere random example of the biological species and a man of God is that the former is characterized by passivity, the latter by activity and creation. 

Shiur: The Lonely Man of Faith #1: What Kind of Lonely?

This is the first of three classes on The Lonely Man of Faith that I recorded for my Rav Soloveitchik course after it was unceremoniously cut short by the 2020 coronavirus pandemic. I do not focus on the pandemic in the class, but I felt it was necessary to make a note of the current situation at the start, and of course it came up a few times in the course of the 30 minute class.

This class introduced the book by focusing on how Rav Soloveitchik frames it as a subjective exploration of the topic of loneliness, and by looking at the various types of loneliness he describes.

 

 

Loneliness: Social, Ontological, and Faithful

1. Rav Soloveitchik, The Lonely Man of Faith, 3

The nature of the dilemma can be stated in a three-word sentence. I am lonely. Let me emphasize, however, that by stating “I am lonely” I do not intend to convey to you the impression that I am alone. I, thank God, do enjoy the love and friendship of many. I meet people, talk, preach, argue, reason; I am surrounded by comrades and acquaintances. And yet, companionship and friendship do not alleviate the passional experience of loneliness which trails me constantly.

 

A Subjective Exploration

2. Rav Soloveitchik, The Lonely Man of Faith, 1–2

It is not the plan of this essay to discuss the millennium-old problem of faith and reason. Theory is not my concern at the moment. I want instead to focus attention on a human-life situation in which the man of faith as an individual concrete being, with his cares and hopes, concerns and needs, joys and sad moments, is entangled. Therefore, whatever I am going to say here has been derived not from philosophical dialectics, abstract speculation, or detached impersonal reflections, but from actual situations and experiences with which I have been confronted. Indeed, the term “lecture” also is, in this context, a misnomer. It is rather a tale of a personal dilemma. Instead of talking theology, in the didactic sense, eloquently and in balanced sentences, I would like, hesitantly and haltingly, to confide in you, and to share with you some concerns which weigh heavily on my mind and which frequently assume the proportions of an awareness of crisis.

 

3. Rav Soloveitchik, The Lonely Man of Faith, 9

Before beginning the analysis, we must determine within which frame of reference, psychological and empirical or theological and Biblical, our dilemma should be described. I believe you will agree with me that we do not have much choice in the matter; for, to the man of faith, self-knowledge has one connotation only—to understand one’s place and role within the scheme of events and things willed and approved by God, when He ordered finitude to emerge out of infinity and the Universe, including man, to unfold itself. This kind of self-knowledge may not always be pleasant or comforting. On the contrary, it might from time to time express itself in a painful appraisal of the difficulties which man of faith, caught in his paradoxical destiny, has to encounter, for knowledge at both planes, the scientific and the personal, is not always a eudaemonic experience. However, this unpleasant prospect should not deter us from our undertaking.

Before I go any further, I want to make the following reservation. Whatever I am about to say is to be seen only as a modest attempt on the part of a man of faith to interpret his spiritual perceptions and emotions in modern theological and philosophical categories. My interpretive gesture is completely subjective and lays no claim to representing a definitive Halakhic philosophy. If my audience will feel that these interpretations are also relevant to their perceptions and emotions, I shall feel amply rewarded. However, I shall not feel hurt if my thoughts will find no response in the hearts of my listeners.

 

4. Rav Soloveitchik, The Lonely Man of Faith, 7

It would be worthwhile to add the following in order to place the dilemma in the proper focus. I have never been seriously troubled by the problem of the Biblical doctrine of creation vis-a-vis the scientific story of evolution at both the cosmic and the organic levels, nor have I been perturbed by the confrontation of the mechanistic interpretation of the human mind with the Biblical spiritual concept of man. I have not been perplexed by the impossibility of fitting the mystery of revelation into the framework of historical empiricism. Moreover, I have not even been troubled by the theories of Biblical criticism which contradict the very foundations upon which the sanctity and integrity of the Scriptures rest. However, while theoretical oppositions and dichotomies have never tormented my thoughts, I could not shake off the disquieting feeling that the practical role of the man of faith within modern society is a very difficult, indeed, a paradoxical one.

 

What Kind of Loneliness?

 

5. Rav Soloveitchik, The Lonely Man of Faith, 4

I must address myself to the obvious question: why am I beset by this feeling of loneliness and being unwanted? Is it the Kierkegaardian anguish—an ontological fear nurtured by the awareness of nonbeing threatening one’s existence—that assails me, or is this feeling of loneliness solely due to my own personal stresses, cares, and frustrations? Or is it perhaps the result of the pervasive state of mind of Western man who has become estranged from himself, a state with which all of us as Westerners are acquainted? I believe that even though all three explanations might be true to some extent, the genuine and central cause of the feeling of loneliness from which I cannot free myself is to be found in a different dimension, namely, in the experience of faith itself.

 

6. Rav Soloveitchik, The Lonely Man of Faith, 5–7

On the one hand, the man of faith has been a solitary figure throughout the ages, indeed millennia, and no one has succeeded in escaping this unalterable destiny which is an “objective” awareness rather than a subjective feeling. On the other hand, it is undeniably true that this basic awareness expresses itself in a variety of ways, utilizing the whole gamut of one’s affective emotional life which is extremely responsive to outward challenges and moves along with the tide of cultural and historical change. Therefore, it is my intent to analyze this experience at both levels: at the ontological, at which it is a root awareness, and at the historical, at which a highly sensitized and agitated heart, overwhelmed by the impact of social and cultural forces, filters this root awareness through the medium of painful, frustrating emotions.

As a matter of fact, the investigation at the second level is my prime concern since I am mainly interested in contemporary man of faith who is, due to his peculiar position in our secular society, lonely in a special way. No matter how time-honored and time-hallowed the interpenetration of faith and loneliness is, and it certainly goes back to the dawn of the Judaic covenant, contemporary man of faith lives through a particularly difficult and agonizing crisis.

Let me spell out this passional experience of contemporary man of faith.

He looks upon himself as a stranger in modern society, which is technically-minded, self-centered, and self-loving, almost in a sickly narcissistic fashion, scoring honor upon honor, piling up victory upon victory, reaching for the distant galaxies, and seeing in the here-and-now sensible world the only manifestation of being. What can a man of faith like myself, living by a doctrine which has no technical potential, by a law which cannot be tested in the laboratory, steadfast in his loyalty to an eschatological vision whose fulfillment cannot be predicted with any degree of probability, let alone certainty, even by the most complex, advanced mathematical calculations—what can such a man say to a functional, utilitarian society which is saeculum-oriented and whose practical reasons of the mind have long ago supplanted the sensitive reasons of the heart?

 

7. Rav Soloveitchik, The Lonely Man of Faith, 97

The situation has deteriorated considerably in this century, which has witnessed the greatest triumphs of majestic man in his drive for conquest. Majestic Adam has developed a demonic quality: laying claim to unlimited power—alas, to infinity itself. His pride is almost boundless, his imagination arrogant, and he aspires to complete and absolute control of everything. Indeed, like the men of old, he is engaged in constructing a tower whose apex should pierce Heaven. He is intoxicated with his own adventures and victories and is bidding for unrestricted dominion. From a religious point of view, as I said before, they are quite legitimate and in compliance with the divine testament given to Adam the first that he should rule nature. When I say that modern man is projecting a demonic image, I am thinking of man’s attempt to dominate himself, or, to be more precise, of Adam the first’s desire to identify himself with the total human personality…