essay – The Tree of Life

reflection: Providential Guardianship

G-d’s compassion transcends whatever we experience around us. G-d hears our thoughts, despite the turmoil around us. The noise that encompasses our external reality, can be filtered through our focus on H’Shem.

In accordance with G-d’s will, we can navigate the storms of life. So, each and every day, we need to remember to check-in with ourselves, our breathing, thoughts and emotions, and connect with G-d, from the center of our being. So, we may foster a continual connection with H’Shem, when under pressure from the chaos of the world.

We are more than a speck in the universe, we are a spark of the Divine. An important reminder for us in challenging times, when feeling overwhelmed, is that G-d is aware of our plight. Open your eyes. G-d is there with us in all that we do. Yet, we do not always feel His presence.

Judaism teaches that G-d is both transcendent, above and beyond our understanding, and immanent, present in the world and our lives. Yet, this experience of Him varies, so that at any given time we might feel that he is either further away from us, or close to our heart.

So, it is in the quiet times that we attempt to draw near to G-d through prayer or study, that we may experience a connection to Him, moreso than at other times. Also, on Shabbat and Yom Tov there is a spiritual quality, akin to Kedusha, that results from the Shefa – Divine Flow – that permeates those days, combined with our own efforts to honor those days, especially, if we are in tune with the overall meaning and focus of the day.

Leil Selichot 5782

“No one is perfect, nor can our faults be projected onto others, while absolving ourselves from a self-righteous perspective.” – Tzvi Fievel Schnee

This is the curse of Wokism, that its proponents look outside of themselves to designate sin in others, without examining themselves. Let us enter the New Year on Rosh HaShannah, free from the taint of moral decay in our own lives; may we also not be influenced by those around us, who are caught up in the outwardly focused ideology of Wokism; rather, let us also seek to bring awareness of the truth to those who have been deceived.

Yet, even if the woke crowd claims to look inwardly in order to purge themselves of their so-called “white privilege,” or other doctrinaire bias, any ensuing effort is based upon a lesser sin than those defined as such by divine decree. As for the origins of the concept of “white privilege,” consider the following:

A Marxist essay, entitled “White Blindspot,” written to various Marxist groups in America (circa 1967; 6th edition 1972), concerned itself with the issue of bringing African American’s onboard with the Worker’s Party. To do so, and bring them fully into the fold, it was recommended for the white members of the worker’s revolution to recognize their inherent privileges, in order to become more sympathetic with their black brethren.

This in-house Marxist indoctrination has now gone fully mainstream within the Marxist-oriented Woke Movement. It does not take a rocket scientist to note that the lens through which Wokism views all group identities that it considers at risk, is the Oppressed vs. the Oppressor theme, that is clearly Marxist ideology. Let us wake up to the truth of this pernicious movement.

Although Wokism claims to be a social justice Movement, it totalizes partial truths, for the sake of spreading an ideology that will continue to undermine every facet of America if left unchecked. Meanwhile, let us orient ourselves within the framework of the inner person, encompassing the pursuit of righteousness within the framework of the values given by divine decree, as opposed to the pseudo-morality of Wokism. For, although the ills of society may be apparent to the hypercritical, we should be more concerned about the sin residing within ourselves.

Tikkun HaNefesh

Our entire lives may serve as an opportunity to seek tikkun hanefesh – a renewal of our souls, wherein every day may constitute an effort to rectify our personal past, within the framework of our individual lives. This is the essence of teshuvah, a returning to our unadulterated selves, not confounded by our attachments to the impermissible, nor confused by conflicting feelings, ideas, and behavior. Rather, a return, albeit, a continual progression, towards ourselves, as intended from the original blueprint of life. This path of an inner focus, differs much from the pervasive trend to point the finger at others and society. If we do not first make a concerted effort to change ourselves for the better, then we have no right to attempt to change others or society.

Additionally, because teshuvah (repentance) was created before the creation of the world, we are given continual second chances in life, despite our errors, faults, and foibles. Inasmuch that this gift is freely given to us, isn’t it right to also give others a second chance through a heartfelt expression of forgiveness? Yet, the relentless pursuit of “social justice” through the condemnation of others fails the test of human goodness, because of its incessant focus on human weakness, and the so-called evils of mankind, without any offering of redemption to those who are being judged by others, who are also flawed, as we all are, myself included. A society does not become better in its overall national character through condemnation; rather, only through a natural bond of compassion towards all.