One who examines with a critical eye the scene of modern
Jewish life -- what goes on in summer and winter resorts,
what goes on in suburbia -- one is appalled. The frivolity,
the downright vulgarity to which many Jewish activities are
subjected is deplorable. Books by the fine Hebrew writer,
Reuven Walenrod and others, describe the pettiness,
the stagnation, that have set into the lives of many of
our people. The pulpit is the place to air these failings
and to stir our people to greater loyalty and adherence to
the teachings of our tradition, and to a loftier level of
behavior.
What I am really trying to say is that the message of
the rabbi should concern itself with people and their
problems. Sermons that deal with the fears, anxieties,
feelings of guilt, loneliness, doubts, failures,
frustrations and griefs are sure to gain the interest and
attention of the audience. When the rabbi addresses himself
to the things that bother those to whom he is preaching,
he renders them a great service. He helps them recharge
their spiritual batteries, and mend their emotional lives.
As far as I can see, the major fault of a sermon is
irrelevancy. When a sermon does not deal with the
problems that bother, or ought to bother people, the
audience will not be interested in, or concerned with,
the words of the speaker. The fact that not all problems
can be solved, nor all questions answered, ought not deter
the preacher from coming to grips with them. People
appreciate the fact that their spiritual leader is
attempting to deal with something that, at one time or
another in their experience, has baffled or bewildered
them; that he is trying to put himself in their place and
help them work the problem out for themselves; and that
he is sufficiently humble to admit that some areas of
life are a mystery and beyond his comprehension.
Irrelevant also are the so-called "high-brow" sermons
which deal with intricate passages and difficult rabbinic
allusions. It is a sad fact, but the truth is that our
congregants are not great Hebraic scholars, and are not
familiar with, and care less about explanations of
nebulous allusions and complicated texts.
A colleague who returned last summer from a tour of
Israel, addressed the "Mr. & Mrs. Club" of his congregation,
and related how thrilled he was to stand on top of Mt. Carmel
where Elijah defeated the false prophets of Baal. Their
response to the biblical reference was in effect, "Who did
what to whom!" They didn't have the slightest idea about
the entire episode. I am sure that at one time or another
each of us has had a similar experience with our people.
I was, therefore, amused when a colleague who has the
dubious distinction of preaching on lofty philosophical
themes and complicated texts, said to me, "I do not address
myself to the level of their minds as they are, but as
they should be." The fact is that after preaching to his
people for more than a quarter of a century, they still
don't know what he is talking about and what he wants
them to do. That he has done a great deal for himself by
improving his literary talents and amassing a great deal of
information, is all to the good. It is very regrettable,
however, that in the process of self improvement he has left
his congregation out of the picture.
It is not true, as some have been saying, that people are
tired of preaching. What they are tired of is the irrelevant
kind of preaching they have been getting from many pulpits
throughout the land. Despite the spiritual stagnation to
which I have alluded earlier, many Jews who come to the
synagogue are hungry for an understanding of existence,
and the meaning of human destiny. They are bewildered by
the state of the world, the Jewish people, and the family,
and are confused about their own ideals and beliefs.
The rabbi who can lead them in the path of constructive
faith, by which is meant a faith backed by deeds, is
rendering them the greatest service that is within the
power of man to give.
At this point I would like to consider with you the
problem of the rabbi who has been in the same pulpit for
a number of years. Please forgive me for citing myself
as an example. It is only because I know my own case best.
I have been preaching in the same congregation for 39 years.
My voice and my gestures have not changed much; my appearance
and mannerisms have improved but little, if at all.
Early in my career I asked myself, "what can I do to maintain
my people's interest in my sermons!" After some experimentation
and thought I reached the conclusion that in addition to using
a variety of topics and themes, I could stimulate the interest
of my congregants by changing from time to time the style,
approach and structure of my messages.
Regular worshippers have told me that they are never sure
of the type or the approach of the sermon that I will deliver.
Because of this element of mild "suspense" they can't take
my preaching for granted. I simply won't let them do it.
Much has been written and said about the project and
expository methods of preaching. In the project method
(a) a problem is presented, (b) a solution is suggested,
(c) textual support is offered, and (d) illustrations are used.
In the expository sermon (a) a text is quoted, (b) a paradox or
difiiculty is pointed out, (c) an explanation is offered,
(d) an application is made to life, and (e) illustrations are used.
In addition to these two major methods, there are variations
or mixtures of both. There is, for example, the story sermon,
where the text is a story, legend, fable, or the career of a
person. Another one is the camparison or contrasting sermon
where two or more historic figures are compared or contrasted.
Many have preached on Abraham and Noah, Abraham and Lot,
Moses and Adam, Moses and Solomon. I once preached on a
comparison of two birds -- the raven and the dove, and on
the distinguishing feature between two forms of offerings --
bikkurim and masser.
My experience has been that it matters little whether one
begins with a problem in modern life and then quotes biblical,
Talmudic, or Midrashic texts, or the other way around. Both
methods have their place, and will be advantageous if wisely
used. This is a technical problem in communication. But if
the message is not relevant to life and does not teach a
Jewish ideal, it fails in its essential purpose of bringing
about an encounter between the divine elements of our
tradition and the person in the pew.
The question of plagiarism has troubled the conscience of
some preachers. Is it ethically right to preach a sermon that
appears in print? This problem is not within the scope of this
paper, and I do not intend to answer it here. But generally
speaking, one should look upon published sermons as models
and guides -- both in a positive and negative manner. A bad
sermon is useful even if it only teaches what not to preach.
It is regrettable that some of our colleagues look upon
sermon books as upon homiletical first-aid stations.
The drawback is not only for ethical reasons but for
practical considerations as well. The sad fact is that a
good number of published sermons are not fit for preaching,
and the good ones cannot be easily delivered by everyone.
It takes years for a rabbi to realize that the sermon he
preaches is important. At first he has a cynical attitude
towards drush. Many of us can recall the time when
we felt that the sermon is a form of religious entertainment;
that the congregant sat back in his comfortable pew with an
unspoken challenge, as if to say to his rabbi, "entertain me
if you can!" Unfortunately there are such people in every
synagogue. So what! But the longer one stays in the
rabbinate the more one gets to feel that it is a great,
perhaps the most glorious, calling in the world. The words
of faith, solace and yes, mussar, mean a great deal
to many, if not most, of our people--much more than we
suspected at first. Time after time, people will come forward
and say, "Rabbi, I don't know whether you realize what that
sermon you delivered meant to me at that particular time."
We should, therefore, be grateful to the Almighty for
the privilege of giving our people an understanding of the
timeless faith of Israel, and of bringing to them an
interpretation of life that is grounded and rooted in the
soil of Sinai. We should be happy that we were called by
a living Providence to apply the wisdom of the past to the
problems of the present, and thus help assure the future
destiny of our people. We should be thankful for the
opportunity to touch the lives, shape the ideas, encourage
the hearts, and comfort the souls of those who come within the
hearing of our voice.
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