The Lonely Man of Faithby Joseph B. Soloveitchik
Joseph B. Soloveitchik, the rabbi known as “The Rav” by his followers worldwide, was a leading authority on the meaning of Jewish law and prominent force in building bridges between traditional Orthodox Judaism and the modern world. In THE LONELY MAN OF FAITH, a soaring, eloquent essay first published in Tradition magazine in 1965, Soloveitchik investigates the essential loneliness of the person of faith in our narcissistic, materially oriented, utilitarian society. In this modern classic, Soloveitchik uses the story of Adam and Eve as a springboard, interweaving insights from such important Western philosophers as Kierkegaard and Kant with innovative readings of Genesis to provide guidance for the faithful in today’s world. He explains prayer as “the harbinger of moral reformation,” and discusses with empathy and understanding the despair and exasperation of individuals who seek personal redemption through direct knowledge of a God who seems remote and unapproachable. He shows that while the faithful may become members of a religious community, their true home is “the abode of loneliness.” In a moving personal testimony, Soloveitchik demonstrates a deep-seated commitment, intellectual courage, and integrity that people of all religions will respond to.
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The Lonely Man of Faith
By Joseph B. Soloveitchik
Random HouseJoseph B. Soloveitchik
All right reserved.
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. I am lonely because at times I feel rejected and thrust away by everybody, not excluding my most intimate friends, and the words of the Psalmist, "My father and my mother have forsaken me," ring quite often in my ears like the plaintive cooing of the turtledove. It is a strange, alas, absurd experience engendering sharp, enervating pain as well as a stimulating, cathartic feeling. I despair because I am lonely and, hence, feel frustrated. On the other hand, I also feel invigorated because this very experience of loneliness presses everything in me into the service of God. In my "desolate, howling solitude" I experience a growing awareness that, to paraphrase Plotinus's apothegm about prayer, this service to which I, a lonely and solitary individual, am committed is wanted and gracefully accepted by God in His transcendental loneliness andnuminous solitude.
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. I am lonely because, in my humble, inadequate way, I am a man of faith for whom to be means to believe, and who substituted "credo" for "cogito" in the time-honored Cartesian maxim.* Apparently, in this role, as a man of faith, I must experience a sense of loneliness which is of a compound nature. It is a blend of that which is inseparably interwoven into the very texture of the faith gesture, characterizing the unfluctuating metaphysical destiny of the man of faith, and of that which is extraneous to the act of believing and stems from the ever-changing human-historical situation with all its whimsicality. 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?
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.
The purpose of this essay, then, is to define the great dilemma confronting contemporary man of faith. Of course, as I already remarked, by defining the dilemma we do not expect to find its solution, for the dilemma is insoluble. However, the defining itself is a worthwhile cognitive gesture which, I hope, will yield a better understanding of ourselves and our commitment. Knowledge in general and self-knowledge in particular are gained not only from discovering logical answers but also from formulating logical, even though unanswerable, questions. The human logos is as concerned with an honest inquiry into an insoluble antinomy which leads to intellectual despair and humility as it is with an unprejudiced true solution of a complex problem arousing joy and enhancing one's intellectual determination and boldness.
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.
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. Let us just read these two accounts.
In Genesis 1 we read: "So God created man in His own image, in the image of God created He him, male and female created He them. And God blessed them and God said unto them, be fruitful and multiply, and fill the earth and subdue it, and have dominion over the fish of the sea, over the fowl of the heaven, and over the beasts, and all over the earth."
In Genesis 2, the account differs substantially from the one we just read: "And the eternal God formed the man of the dust of the ground and breathed into his nostrils the breath of life and man became a living soul. And the eternal God planted a garden eastward in Eden. . . . And the eternal God took the man and placed him in the Garden of Eden to serve it and to keep it."
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, PKTM£A PMSL, 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, FAMN EVLLF sDAE WA. Adam the second was charged with the duty to cultivate the garden and to keep it, EDJVMF EDLQM.
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 E-lohim appears, in the second, E-lohim is used in conjunction with the Tetragrammaton.
Let us portray these two men. Adam the first and Adam the second, in typological categories.
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.
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)."* Man is an honorable being. In other words, man is a dignified being and to be human means to live with dignity. However, this equation of two unknown qualities requires further elaboration.
Excerpted from The Lonely Man of Faith by Joseph B. Soloveitchik Excerpted by permission.
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Meet the Author
JOSEPH B. SOLOVEITCHIK was born in Russia in 1903 into a family of eminent Eastern European rabbis. In 1932 he became the chief rabbi of Boston, where he lived until his death in 1993. He founded the Maimonides School in Boston and for many years traveled to New York City to teach at Yeshiva University.
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Soloveitchik put into words the inner struggle of our longing and our distain for holiness that so few people ever admit. Not necessarily teaching what the script of Genesis 1 & 2 essentially say but treating it as more of a wisdom writing it adds a valuable moral to the text and I've grown because of this interesting insight.
Lonely man of Faith is perhaps the sinlge most important piece of jewish philosophy since the time of Maimonedes (Rambam). Rabbi Soloveitchik attempts to answer the timeless question: how do we reconcile our spiritual callings with our material existences? 'The Rav' shows, through exegesis of the book of Genesis that this question lies at the heart of man's existence and the answer shows us a path to acheiving to the maximum of our worldly potential. The book is based on the philosophies of Keirkegaard and more centrally, Maimonedes. 'Lonely man of Faith' boldly addresses the challenges of modern religiosity and does not offer simplistic answers. Instead, Rabbi Soloveitchik gives insights that are at once universal and personally resonant for all faith seekers. The book is a must have for modern jews of all religious creeds and highly recommended for all those who spend their lives in search of the ultimate truth.
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Rabbi Joseph Soloveitchik was born in 1903 in Pruzhany, Belarus and was a descendant of Lithuanian Rabbinical dynasty. He was known at a young age to be a brilliant student and was exceptional within his Jewish studies. He later moved to Berlin, Germany to further his secular studies and received a Ph.D. based on Philosophy from the University of Berlin. The Berlin years were eminent for Rabbi Soloveitchik’s growth and reflected already the dual engagement between Torah study and at the same time a deep understanding and sophisticated commitment with the philosophy of the world around him. Philosophy studies the fundamental nature of existence, of man, and of man's relationship to existence. In the realm of cognition, the special sciences are the trees, but philosophy is the soil, which makes the forest possible. Rabbi Soloveitchik was that soil which enriched Judaism and secular literature. Rabbi Soloveitchik’s mother Pesha Soloveitchik introduced her son into secular reading, and she discussed literature in comparison to his father who wasn’t content with secular study but preferred for him to study only the Bible and other related works. She succeeded in transmitting secular thought with a religious approach. Rabbi Joseph Soloveitchik spoke vividly and glowingly about how she contributed to his emotional and passionate religious and spiritual life yet with a unique approach. It was not only the intellectual academic arena but also his vibrant, passion and emotional attachment to religious life is what really meant to encounter G-d. Rabbi Joseph Soloveitchik said, ‘My father disciplined my mind and mother cultivated my heart’ (Majesty and Humility: The Thought of Rabbi Joseph Soloveitchik). These two rare elements were a unique combination that ultimately cultivated his method and was the cornerstone of his exceptional and diverse approach to faith and the modern world. Rabbi Joseph B. Soloveitchik was known be called by many as “The Rav (Rabbi).” He was the Rabbinical authority of Jewish law and an exceptional Talmudist and modern Jewish philosopher. In 1941 he was chosen to be the Rosh Yeshiva (Dean) of Rabbi Isaac Elchanan Theological Seminary, or Yeshivat Rabbeinu Yitzchak Elchanan, which is the rabbinical seminary of Yeshiva University, located in New York. Rabbi Soloveitchik was known to be that link between traditional Orthodox Judaism and the modern world. In 1965, Rabbi Soloveitchik wrote a fascinating essay entitled ‘The Lonely Man of Faith’ (later published in 1992 to be a book). In his remarkable essay he explores the fundamental loneliness of a person of faith in our egotistical and distinctive society. Rabbi Soloveitchik mentions the renowned story of Adam and Eve and uses it as a catalyst to modern day man/women. His philosophical approach was based on linking Western philosophers such as Soren Kierkegaard and Immanuel Kant with a mixture of the Torah (Bible) in order to bestow direction for the faithful in today’s complex world. He provides guidance for a person who has faith and is fundamentally alone in society. Through his writings he brings comfort to any religious person who believes in a higher power. His essay can find personal emancipation and a sense of tranquility, which can provide closure to being faithful in a distraught world. Rabbi Joseph B. Soloveitchik impacted the masses both his intellectual and spiritual life through his balance in both Torah and secular wisdom. He was simply an unparallel model to all of us as what the capacity of human wisdom and knowledge might be. Rabbi Joseph B. Solovetichik committed himself to the belief that a vibrant orthodoxy cannot exist with out a real intellectual commitment and with out a real experiential commitment. He came across as a figure that was deeply torn; he writes, “He has a sense of life intention torn between two worlds aware of great complexity.” He was unique and was truly one of a kind therefore by definition that makes Rabbi Joseph Soloveitchik ‘alone.’ He stood alone as ‘a man of faith’ of the modern world. His uniqueness made him lonely and he mentions in his writings in The Lonely Man of Faith, “I am lonely because, in my humble, inadequate way I am a man of faith for who to be means to believe.”