|
An Initiation
Sermon, Delivered at the Lloyd Street Synagogue,
Baltimore, By the Rev. H. Hochheimer, Minister Elect
of the Congregation
With timidity and fearful
hesitation do I approach this holy consecrated
place; for I feel deeply the difficulty of the task
which I have assumed. But yesterday I arrived, and
shall I speak already to-day? Shall I, the stranger,
the unknown, pro<<445>>claim before a congregation,
strangers and unknown to me, the holy word in the
name of God the Most High? How can I do otherwise
than feel timidity and hesitation, since I moreover
can truly say with the prophet Jeremiah (i. 6):
“Behold I know not how to speak, for I am but a
boy?”
And of what shall I speak in
the midst of a strange congregation? Shall my theme
be morals? Shall it be about private conduct? No;
for then you would justly exclaim against me: “This
one has merely come as a sojourner; and he will
already be judge!” (Gen. xix. 9.) Besides all, this
problem how to reprove was difficult at all times,
but it is most difficult in our own day. It is no
longer as formerly sufficient for the community to
know whether the talents of the preacher are
extensive enough, whether his intentions are good;
people want also to know beforehand his views, the
bent of his mind, so that they may be enabled to
judge before he commences whether they can coincide
with his views, whether they will be inclined to
follow him; and they will not allow themselves to be
persuaded by his earnest appeals, though he confutes
successfully their own views; since every man
believes himself to have discovered the right path;
and thus the orator, in the place consecrated to
God, becomes as it were an article of merchandize,
which is subjected to each one’s taste, and is
dependent on the changeful humour of the fashion of
the day.
And how manifold and various
are at the same time the demands made of the
preacher, and with perfect truth can the words of
the prophet (Hosea, vi. 11) be applied: “In the
house of Israel I beheld confusion;” for never,
brethren, were there parties in the bosom of Judaism
more in direct opposition to each other, never were
their differences more distinctly marked, than at
this precise moment of time. Whithersoever we turn
our view on the present day we shall witness
religious disputes; at least is this the ease in my
native land; and all experience teaches that such a
poison is contagious, and easily carried even beyond
the sea.
There is one party in Israel
which will admit nothing as valid which it cannot
comprehend with its reason; and the men belonging to
this section reject one thing after the other, since
they cannot comprehend the most sublime and the
holy, which is from its nature so far removed from
human ken, that to understand fully the divine
things, man must needs be equal to God. These
<<446>>men then desire to investigate the
incomprehensible by the light of human reason; and
still this light even is so often obscured by the
clouds of earthly passions, is driven hither and
thither by each puff of wind, that if one side be
brightly illuminated, the other is already shrouded
in darkness; and thus they will never be able to
comprehend the entire of the holy structure in its
strength and sublimity.
Another party strives with
might and main against every improvement, if it be
ever so useful or necessary, or if it be ever so
much calculated to elevate our religion. Every abuse
inherited from their fathers is sacred to men of
this stamp, not because they deem it good, but only
because they have inherited it; as though an error
were the better for being centuries old, as though
an abuse could gain the least from having grown gray
by the lapse of time.
How then shall parties which
stand so far asunder be able to approach? How shall
peace be made between them? But between the
combatants just described, there stands yet another
party, which to influence is yet more difficult than
either of the first; it is that of the careless
or the indifferent. The two other parties of
whom we have just been speaking, at least desire to
be something; and in case the divine spark of
pure truth should illuminate them, in case the holy
fire be once kindled in them, they will have to a
surety become united for one sacred end; but how can
men attain the truth when they feel no desire to
attain it?
The indifferent, careless about
the battle which is fought on the field of religion,
lives one day like the other, seeking that which is
of the earth. What concern has he with the truth? it
offers no enjoyment to his sensuality, and it opens
no prospect of interest in hard money; and he looks
with risible emotions on the contest before him,
perhaps deriding in his heart the folly of the
others in spending their time and strength in such a
struggle. But O, brethren! this class is the most
dangerous of all; it is this which gnaws at the root
of Judaism, and prevents it from bearing fruit.
These indifferents are like a slow, dangerous
poison, and they have brought more evil over Israel,
they have rendered the name of Jew more odious to
the nations of the earth, than the other two
parties ever could have accomplished; for the
indifferents are the real enemies of Judaism, and
more injurious to it <<447>>than its most inveterate
foes; for through open foes there will arise a
contest for truth, and only in contest can the truth
sustain the fiery test of its genuineness; only in
contest does it display its power; but indifference
is dangerous to its peace, it is fatal to its
existence.
There is yet a fourth class,
comprised within the limits of the first two; it is
that of the doubters. These men are very
strikingly depicted in the parable of Rabbi Bar Bar
Chanah, in which we are told how a frog was
swallowed up by a serpent, and this again by a
raven. For just like the frog, who at times hides
himself in swamps, and mire, and then emerges into
the light of the sun, is the case of the doubter. At
one time he sinks into the slough of sin, and then
come apace bright moments, in which he feels a
desire to turn again to divine things; but then
comes the serpent of seduction and leads him off
upon the path of evil, till sin, dark in its colour
as the black raven, completely overpowers him.
In this manner, beloved
brethren, is Israel divided into different parties,
and this difference in religious sentiments is the
greatest evil which afflicts our people, is yet more
injurious than the separation which took place when
Israel and Judah divided themselves into two
kingdoms. The greatest praise of our fathers was
that they had ה׳ אחד וכהן
גדול אחד ותורה אחת
“One God, one high priest, and one law.” This,
however, is no longer applicable to us, for
“according to the number of thy cities are thy gods,
O Judah,” (Jer. ii. 28,) is a complaint that may be
uttered even now, for so many as our cities are our
reforms, our peculiar ideas of religion. And,
nevertheless, there exists but one truth, and this
truth must quit the contest triumphant, and all
falsehood, all doubt, must succumb; and the more
truth is sought by our united exertions, the sooner
will it become apparent; the sooner will it be found
by us.
Therefore do I deem it to be
the duty of every man to seek for this holy end,
with all the intelligence which God has given him,
and therein I am sure are you all agreed, no matter
how each may act for himself. Let us then devote
this hour to solve the following questions:
- How can we find the truth?
- By what tokens can we recognise the truth?
- How shall we employ the truth?
<<448>>
I think that the solution of
these questions can be found in the admonition of
Isaiah (ii. 5): “O house of Jacob, come let us walk
in the light of the Lord.”
I.
Our sages say truly
חותמו של הקב״ה אמת
“The seal of God is the Truth.” The Truth is
the most precious, the most brilliant jewel which
clearly illuminates all space, and suffers neither
doubt, nor deceit, neither hatred nor contention, to
grow up near it. Truth is the most costly treasure
which man can possess; it is that gift which
ennobles the inhabitant of earth, and brings him
near to the Most High. But at the same time, it is
difficult to be found, is but a rare guest, is
almost become a stranger on earth; and not unfounded
was the apprehension of Truth, at the creation of
the world, as the legend in the Midrash tells us.
when saving, “O Lord, do not create the world, for
it will be full of deceit. Peace also joined her and
said, O create it not, for there will spring up
within it hatred and enmity. Then it was that the
Creator cast the Truth down upon the earth.”
There is much wisdom in these
words of the Midrash; God cast down the Truth, but
not Peace; for if Truth flourishes on earth, Peace
will never be wanting, and with the reign of Truth,
the most beautiful bond of concord will entwine
itself around all the inhabitants of the earth.
Neither contest nor hatred can rage where Truth
prevails; for it is only falsehood, it is only
deceit which divides brother from brother, and it is
this prolific source of evil which always rises up
to oppose Truth and Peace. Let us, then, before
anything else, brethren, seek the Truth; let no
labour fatigue us, however difficult the search may
prove.
In the pursuit of gain, we
neither mind weather, nor storm, nor rain at times
even in this pursuit, we have regard neither for
virtue nor religion, neither for our reputation nor
our honest name; nay, when gain is before us, we
deem it a trifling thing to overcome the greatest
difficulties; then are we ready to undermine
mountains, and to ransack the depths of the earth to
reach the hidden treasures, then man descends to the
bottom of the sea to seek precious things there
buried; and shall we do less for this noble daughter
of Heaven, for this gift of God which
<<449>>enables
us to dispense with everything else beside? Surely
not.
But, you will ask, “Where shall
we find her? man can attain to the bottom of the
sea, and enter the depths of the earth; but where
can he lay hold of truth?” But truly he can find
this also, for sure means are put into his hands to
seek her out, namely: the holy commands of God will
and ought to serve us as the light to guide us to
the spot where this treasure is placed; they are a
lamp, which if rightly observed will surely cause us
to find the pure light of Truth; a lamp which will
guard against the total extinguishment of the taper
of our human wisdom, after it has been urged from
side to side by the breath of the passing wind.
“Be not wise in thy own eyes;
fear the Lord and depart from evil.” (Prov. iii. 7.)
And now I call upon all of you,
Up! and take in your hand the lamp; walk in the
commandments of the Lord, and soon will dawn for you
a clear and bright light.
Rouse yourselves, ye doubters,
and you, also, indifferent ones! Up! rouse
yourselves from your usual precious state of
inactivity, and seize the lamp of God. You are not
usually lazy when there is something to be gained;
and here the highest treasure can be won. You are
careful, and strive in worldly pursuits, to leave
earthly goods as an inheritance to your children;
but will you deprive them from mere indolence of the
heritage of our fathers, which assisted them so
gloriously in trouble and affliction, which
fortified them against the assaults of danger and
distress? Will you take this away from your children
because it may disturb you in your carnal
enjoyments? Whatever we have inherited from our
fathers, be it ever so small in value, is usually
held in high esteem; and the best ornament you will
permit to escape you? O, do it not, for you can give
your children nothing which can be put in comparison
with it, a gift which will be their support to all
eternity.
And ye too, who are ready for
the combat, who cast aside all which does not suit
you in your wisdom, which does not comport with
your own notions, do seize the lamp of God, if it be
but this once, and on your path also will light then
be shed. For tell me, are you so completely
satisfied? does not occasionally a doubt obtrude
itself whether you really are already in possession
of the true light? I confidently believe that my
suspicion is correct; for error cannot so strongly
have obtained the mastery <<450>>over you, that you
have no place whatever in your heart for the
approach of truth. Listen, then, to the inward voice
which admonishes you, and lay hold of the lamp, and
seek the true light, the pure truth.
And lastly, to you, also, who
contend for the cause of God, who hold fast to his
commandments, who hear me and fancy “Surely he has
nothing to say to us; we have the lamp of God in our
hand, have constantly made use of it, and never
forsaken it,”—to you, also, I have to address a few
serious words: Do you all truly observe the
commandments of God, because they are the
commandments of God? or do you, or at least many of
you, observe them because you are used to them,
because you have brought up from infancy to act so?
Do the words of the prophet suit our case where he
says (Isaiah xxix. 13), “And their fear of me was a
precept taught by man?” Do but question yourselves;
lay your hand upon your heart and ask: “Do we
actually observe everything for God’s sake?” I truly
fear greatly that you also cannot answer this
inquiry with an open “Yes.” I, therefore, call upon
you also, “O house of Jacob, come, let us walk in
the light of the Lord.”
II.
But I hear you say, “If it be
true that even those who have had the lamp of God
long in their hands, have nevertheless not found the
pure truth, that these also walk in the path of
falsehood, that they have not been illuminated by
the pure light, notwithstanding all their observance
of the divine precepts,— how can we hope for
success? Surely truth cannot be clearly discerned,
and all labour, all anxious search for it must be in
vain.”
This now brings us to our
second question, and the answer is likewise
comprised in our text: “Let us walk in the light of
the Lord.” When your course of life is enlightened
with the divine light, then have you the surest
token that you have found the truth, that it has
become alive and active in you. When all your acts,
all your workings are, like the fire graciously
bestowed by God, everywhere scattering beneficence,
everywhere diffusing happiness: then can you be
tranquil, then is the course of error far distant
from you, for “When mercy and truth
<<451>>forsake
thee not, then hast thou found grace and favour in
the eyes of God and man.” (Prov. iii. 3, 4.)
So also say the words of the
humane poet:* “The real ring possesses the wonderful
power to make the possessor beloved and agreeable
before God and man. By this must you decide, because
the false rings will not be able to effect this.”
Live, therefore,—act, therefore,—that you may be
agreeable to God and man, and then is the problem
solved, then is its solution discovered. “When love
and truth meet within you, then will virtue and
peace kiss each other.” (Psalm lxxxv. 11.)
But as yet this golden age has
not arrived; peace and virtue do not as yet kiss
each other; the brother as yet persecutes his
brother, because he happens to think differently
from him; he greets him not with terms of love, in
order to teach him; but he endeavours to force his
opinions on him by the hand of violence. There is no
one whose path is refulgent as a guiding light;
everything is still obscured through hatred and
enmity, and causes that love and truth cannot meet;
and herein can you judge in the surest manner that
you do not possess the pure truth. Therefore do you
take to heart the words of the Psalmist: “Thy words
are a lamp to my feet, and a light for my path.”
(Psalm cxix. 106.) As the light beams brightly
around you, sow virtue and reap a harvest of love;
make your own heart fruitful, that the noble seed of
piety may flourish therein; but do this correctly,
and in accordance with the word of the Lord, “Acting
justly, loving mercy, and walking humbly before your
God.”
Yet to walk humbly before God
is the main thing, for thereby can the truly
enlightened man be known. And again can you judge by
this whether you are yet far from the truth, for how
few are there who walk in humility! The one who
presumes himself enlightened, prides himself that
he has succeeded in disregarding the holiest duties,
and derides others, who still remain faithful to
them, and fancies that they are far beneath him, and
that day has dawned on his soul only. The other,
however, who is on the opposite extreme, acts not
much better; in his heart, too, has pride found a
dwelling, and because he dispenses with so many
things for the sake of religion, he imagines that he
is better, higher than all others. To a surety,
dispensing is more difficult <<452>>than enjoying;
to a surety, by dispensing he already proves that he
is earnest with religion; but to boast therewith, to
be proud of it, diminishes the merit thence arising,
and man takes to himself the reward; through the
pleasure which he experiences in this pride of
feeling.
Does not Holy Writ teach us,
“Observe and do the commandments, for it is your
wisdom and your understanding in the eyes of the
nations?” But if you be proud, where then is your
wisdom? “The proud is never wise,”
כל גאה שוטה teaches the Talmud. And you, also, ye indifferent
ones. and you doubters, too, you to a certainty are
not proud of your conduct, the first because the
whole is unimportant to them, and the others because
they have not strength enough to search for the
right. Oh, try it but once, let me admonish you; do
it, if not for the sake of heaven, for your own
sakes, for the sake of the expected reward. It is
true, we should not be religious because of the
reward which is thence to result; but as is said by
the sages, “By doing good from an improper motive,
man is led to practise it from a proper one,” and
the promises of God are really great, since we are
told that “to observe the divine precepts confers
long life and peace,” and these are surely rich
returns.
How beautiful, how sublime a
spectacle would it present, were Israel no more
divided, but united in God,—if it knew but one
divine law, but one divine light, and walked in the
path of truth. Then would the words of the prophet
be verified: “Israel’s light shall become a fire,
and his sanctuary a flame, and consumed and burnt
shall be the thorns and thistles on one day.” (Isa.
x. 17.) Yes, the thorns and thistles, these weeds of
an ignoble heart, would vanish in a single day; and
how happy will be that time, when this takes
place!—and O, that it may come speedily, yea,
speedily in our day!
III.
The third question, “How are we
to employ the pure truth, when we have once obtained
possession thereof?” demands now but a few words. I
might indeed pass it altogether by, after what has
been said, were it not agreeable to the heart to
dwell a little longer on this thought, that it may
beat higher at the reflection, <<453>>at the
conviction that the time of universal light will
come one day. For who would again forsake the pure
light, of which the Midrash says, that the Lord has
garnered it up for the righteous in the future,
because it was too noble to rule in company with
darkness, when once he has walked in the same? If
man but once breathes the air of heaven, would he
not preserve it for ever, for all eternity? In such
a state, each one hastens to meet his God with
reverential joy, and feels that he has ecstatic
bliss.
Hasten, then, brothers and
sisters, lay your hand on the work; be not fatigued
nor wearied, so that you may hasten the advent of
this time. You can do nothing more beautiful,
nothing greater, nothing more worthy of yourselves,
which could lay the foundation of greater bliss and
more extended felicity. But think not that it is too
late for you; for in the striving after wisdom
alone, in the striving to promote the good, is
already experienced heavenly joy. And were it even
not for yourselves, then will you leave it as a holy
legacy for your children, who will bless and praise
you for it more than for gold and wealth.
Take, therefore, the lamp;
walk in the light of God; and the Father, who
embraces in love all his children, will also have
graciously mercy on us, whether we belong to one
party or the other, whether we profess these or the
other views, so we but strive honestly after the
truth, and seek faithfully to find it.
And may God grant that the day
may not be far, on which the parties in Israel,
which now are in hostile opposition, may offer each
other the hand of friendship, and when the brother
shall again embrace the brother, the sister the
sister, in sincere love. God grant that the day may
soon appear on which the house of Jacob may again be
united as one great, entire people; yea, God grant
this, and that soon may appear for Israel the dawn
of that beautiful time, of which it is said: “Then
shall thy light break forth as the morning, and thy
health (of spirit) shall spring forth speedily, and
thy righteousness shall go before thee, and the
glory of God shall be thy reward.” Amen. |
