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Jewish World Review
Sept. 12, 2007
/ 29 Elul, 5767
Lost opportunities on Yom Kippur Eve
By
Jonathan Rosenblum
What I know about saying "Sorry"
http://www.JewishWorldReview.com |
Of all the silly sentences produced by American pop culture, my personal
choice for silliest is Erich Segal's, "Love means never having to say you're
sorry." (Who but a Yale professor could have written something so dumb?)
"Love means always being prepared to say you are sorry," is far sounder
advice to newlyweds.
Certainly, the Torah places a high premium on the willingness to seek
forgiveness from both G-d and man. Verbal confession is one of the essential
elements of repentance. And Maimonides, in his Laws of Repentance, teaches that on Yom Kippur G-d will not forgive our sins against our fellow man
until we have made restitution and received his forgiveness. Thus the custom
of requesting mechillah (forgiveness) as Yom Kippur approaches.
Neither admitting that we have wronged someone else or seeking his
forgiveness comes easily to most of us. Who has not experienced holding a
phone in the air while trying to summon up the courage to make an
uncomfortable phone call to someone we have injured? And usually the
receiver is replaced with the call still unmade.
Even with loved ones, whom we can be pretty confident of having recently
injured, we tend to put off our requests for forgiveness to late on Erev (eve of) Yom Kippur. The lateness of the hour leaves less time to dwell on
unpleasant details. But it also provides none of the purgative power of a
serious request for forgiveness, with all the soul-searching entailed.
In recent years, I have been twice privileged to experience how elevated
that self-scrutiny can be. One Erev Yom Kippur, I received a call from a rabbi who told me that he had been reviewing the past year, and feared that he
had not expressed adequate gratitude to me.
What had I done for him? Almost nothing. I had spent the better part of an
evening discussing with him a dispute in which he was involved in a
particular institution. After further research, I had written a piece about
the situation. But that piece was ultimately not published.
I never told the rabbi about the piece left on the cutting-room floor, and so
as far as he knew, I had done nothing to follow up on our conversation. If
anything, he would have been entitled to feel that I had let him down. Nor
had I felt the slightest bit unappreciated. After our late-night
discussion, he had thanked me profusely for my time.
How I made it to his Erev Yom Kippur radar screen, I cannot fathom. But I
gained from him some sense of what it means to truly scrutinize one's deeds
of the previous year.
LAST YEAR, I received an Erev Yom Kippur call from someone with whom I had a brief, and not terribly pleasant, conversation at least six months earlier. Prior to that, we had exchanged a few Emails, after he wrote me how much he had gained from a biography I had written.
When we found ourselves together at a conference a few months later, I was
eager to make a personal connection. At the first break, I introduced myself
and mentioned that if he had enjoyed the Rabbi Dessler biography, he would
probably enjoy another one as well. I'm no stranger to verbal faux pas, and
would be the first to grant that was not the classiest opening line. Still I
was taken back by the sharpness of his response: "Don't you have anything
else to talk about than the books you have written?"
At that point, I could probably not have recalled my name, much less come up
with a grabby new conversation topic, and so I beat a hasty retreat. I spent
the next session puzzling over how I had provoked such a response,
especially from someone I knew from a number of mutual acquaintances to be
both too nice and too classy to cut down strangers for sport. In the end, I
consoled myself that nothing had happened: We did not have a relationship
before our brief exchange and clearly would not have one in the future. And,
at least, no one had overheard our exchange.
With that, I put the matter out of mind. Out of mind, but not forgotten, it
turned out, for when he called on Erev Yom Kippur, the memory of our last
conversation came rushing back. And that conversation was the subject of his
call.
He had not only remembered a 15-second exchange, in the course of a hectic
year filled with hundreds of meetings. He had also overcome the temptation
to tell himself that there was no point in dredging up an old insult I must
surely have forgotten or was too thick to have noticed in the first place.
My first reaction to his request for forgiveness was a feeling of closure on
an unpleasant incident. My second was awe at the seriousness with which he
approached Yom Kippur.
It turned out that I was wrong about there being no hope of ever
establishing a future relationship. With that apology, a completely new page
was opened, and we have since spoken at length. Indeed by revealing a depth
of character in that I would never have known about had we just spent five
minutes exchanging pleasantries, the apology paved the way for a much closer
relationship.
I wonder how many other possibly rewarding relationships are lost just
because of a failure to utter two simple words — "I'm sorry." Worse, how
many of our closest relationships are destroyed, pace Mr. Segal, because
of the same failure?
Today, Erev Yom Kippur, is the ideal opportunity to experience the power
of confession on both the one seeking forgiveness and the one giving it. The
impact is immediate, and not confined to the Heavenly books that will
be sealed tomorrow night as our prayers close at Neilah.
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JWR contributor Jonathan Rosenblum is founder of Jewish Media Resources and a widely-read columnist for the Jerusalem Post's domestic and international editions and for the Hebrew daily Maariv. He is also a respected commentator on Israeli politics, society, culture and the Israeli legal system, who speaks frequently on these topics in the United States, Europe, and Israel. His articles appear regularly in numerous Jewish periodicals in the United States and Israel. Rosenblum is the author of seven biographies of major modern Jewish figures. He is a graduate of the University of Chicago and Yale Law School. Rosenblum lives in Jerusalem with his wife and eight children.
© 2007, Jonathan Rosenblum
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