Category: essays

Renewal of the Soul: Change

reflections on renewal: Changes along the path of life

“You can’t go back and change the beginning, but you can start where you are and change the ending.” – James Sherman

The Gestalt Psychology of Fritz Perls teaches that change happens in the present moment. This is a very different premise than the psychoanalytic assertions of Freud, about digging into one’s past to seek resolution. In my own life, I made a conscious decision to shift my perspective, starting with my moral compass in life. Starting where you are in life in order to effect change, speaks volumes to me in regard to a personal dilemma:

I often regret, not having been raised in accordance with a deliberate moral framework based upon Torah. It is as if I have no other recourse, than to accept H’Shem’s chosen path for me, to become a ba’al teshuvah later in life. Yet, how am I to look upon my early years in life? If I still regret having had a secular education (even though I was raised in a Conservative Jewish household), then, I have not accepted G-d’s design for me from the beginning. Yet, if I accept my past, I can still change myself, and the trajectory of my life.

In further consideration of the notion of change, the above-mentioned quotation, written by James Sherman, was written within the context of how to cope with rejection. This also played a role in my life, as I’m sure rejection has for many people. Today, many Jewish progressives are dealing with the harsh rejection of their peers. This rejection is prompted by the ideologically motivated exclusion of Jews from the rank and file of the Woke Movement. Yet, perhaps these disillusioned progressives with a neshama that knows the truth will prevail, will begin again, after learning that embracing the world’s standards in something that runs against the soul.

Truth & Knowledge

The Importance of Transcendent Values

“Whoso loveth knowledge loveth correction.”

– Proverbs 12:1, JPS 1917 Tanach

The knowledge acquired from kitvei kosdesh (holy scripture) shows us how to conduct our lives, and leads to improvement in the areas of our lives that need to be brought into alignment with G-d’s will. Yet, by way of contrast, the current zeitgeist of the world advocates for subjective experience, thoughts, and feelings over and against any kind of objective, authoritative, or transcendent knowledge.

Moreover, when an individual person is regarded as the soul arbiter of truth, self raises itself above all else, and closes one’s mind toward correction from any other source. The result being that a wayward freedom reigns in the heart, instead of a higher calling of responsibility. We are not only responsible to ourselves; we are also responsible to others and to G-d. Even if we are unable to steer the world in a direction that is in accord with truth and knowledge, let us, at least, reclaim whatever parts of ourselves need to be brought under the directive of G-d’s will.

The adage, “to they own self be true,” not only falls short of the mark (an archery metaphor); the adage also furthers the subjective self-indulgence of the heart that leads to confusion. As the world spins, metaphorically, in the wrong direction, those who seek to uphold objective truth and values, must be true to a transcendent calling.

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The Paradox of Change

The Paradox of Change: The Key to Teshuvah

On the one hand, we are to look forward to the changes brought about within us, by our essential focus on G-d in our lives, for our own good. On the other hand, the constant renewal of our soul, every morning, being open to the existential shift in our nature, is dependent upon our commitment to the unchanging G-d, whose attributes remain the same yesterday, today, and tomorrow.

Our lives our meant to revolve around Him, not the other way around. So, while we are shaped in His image, we cannot arbitrarily shape Him in our own image. While we are called upon to meet His expectations, we may not expect Him to change because of our expectations of Him. We must bend our own will, in order to serve Him at times of resistance; yet, we must not think that His will may make exceptions to meet our unjust demands.

While it is true that Abraham attempted to haggle with G-d, for the sake of the righteous, his cause was just. We are not on the level of righteousness of Abraham. And, while Jacob wrestled with the divine, and was given the victory, his transformation from Jacob the deceiver to Israel the upright was whole, sincere, and well-earned. Are we able to foster such commitment in ourselves?

The trajectory of our lives, as well as the prescribed course to follow to bring about spiritual transformation must be fixed upon the Immoveable One’s axis of reference, namely the collection of writings having to do with an exposition of His will for all of mankind, according to each one’s station in life. For, it is written of Abraham, “in thee and thy seed, shall all the families of the earth be blessed” (Genesis 28:1, PS).

Therefore, there is no room for allowance of drifting outside the path that is both at once engraved in our hearts, and brought about each day into an unfolding reality that previously did not exist. For each moment of time has a potential beyond what we can conceive of with our limited perception. G-d is Infinite, and He is perfectly capable of bringing about improvement in our souls, beyond our own expectations.

This is not only true for the ba’al teshuvah, who is in need of a constant attitude of openness to godly change in order to continually reconcile with G-d. Rather, this is also true for anyone who has already been on the derech since childhood, being raised in an environment whereof a religious upbringing was key.

Past Archetypes

The Relevancy of the Past

This is important to understand; as soon as an event is dismissed as a story or myth that has no historical relevancy, that is to say, it is invalidated as an actual occurrence, the principles drawn from the event are also undermined. Thus, in the postmodern age, where everything is ripe for the taking and immediate dismissing, one stroke of criticism can cast down the truth, and hide it from the minds of that generation.

Unless we reclaim history, historical narrative, and the validity of the events described in the Bible, this entropy of all that is meaningful from the past will prevail, until the world is unrecognizable. Where do we begin? We do not need to worry about beginning. We already have the events of the Bible, more or less, ingrained in our memory, regardless of our background.

There is an adage concerning the study of Torah; it is emphasized that review is necessary to strengthen the bond of memory of these events to the soul. Improve upon what you already know; build up what has eroded over the years, since your bar or bas Mitzvah. If you recognize the declining values of this generation, and entropy that began in the 1960’s, and has culminated in institutionalized moral decay, then consider where you stand on the issue of societal norms.

On the other hand, if you already steeped in Yiddishkeit, and a thorough understanding of the Torah, consider the words of Abraham Heschel, that “when the crisis of today is ignored because of the splendor of the past” then the messages of the Bible remain ensconced in a gilded cage, without bearing relevancy on the present (Heschel, G-d in Search of Man). Thus, it is up to this generation, to reach out to youth, and those on the fringes, to strengthen our heritage.

New Age Revelry

The Ubiquity of Spirituality without Religion

The sovereignty of the individual is ultimately supported by the Higher Authority of G-d. We are guided by lasting principles that enable us to direct our autonomy toward a worthy goal. We work in tandem with His guidance, recognizing that ultimately, He should be L-rd over our lives.

 Yet, today, in the chaotic postmodern world, where spirituality abounds, devoid of a connection to a transcendent G-d, man raises himself up as the highest authority. Indeed, many, who are steeped in New Age spirituality view themselves, and all humankind as part and parcel with the divinity of G-d, irrespective of His transcendent nature. In other words, they view themselves as divine, without recognizing a higher authority.

As shocking as this may sound to anyone who holds a traditional religious worldview, it should be noted that the separation of spirituality from religion is gaining ground in the world. As people move away from traditional concepts of G-d and religion, the yearning for something other than the mundane compels many to fill the void in their lives with anything under the sun, except the idea of a G-d who has moral expectations of us.

The main tenets of monotheistic faith, in particular, are replaced by alternatives that have less of a demand for responsibility to a moral order, and more of a subjective, experience-based spirituality without a particular moral code. Thus, any conception of an absolute authority that can guide our lives is substituted with the individual being the highest form of authority.

Where will this rift between religion and spirituality lead? There seems to be a growing consensus that religion is too binding upon the freedom of an individual; hence, the embracing of a myriad diversions from the revealed truth at Sinai, encompassing subjective experiential pursuits. Worse than worshiping other gods, many within the New Age Movement are worshipping themselves.

Tradition & Remembrance

Halloween, traditionally known as All Hallow’s Eve was originally a solemn vigil that preceded All Hallow’s Day (All Saints Day) on November 1st. There were pagan origins to the day itself, before the Church’s innovation; yet, for Western civilization in Europe, the day connoted respect for the dead, within a traditional Christian framework. Therefore, having superseded the pagan origins, the intent was to prepare for the remembrance of the saints the next day, as well as all of the departed souls, remembered on All Soul’s Day (November 2nd). It was believed that prayers could be offered on behalf of the dead who were in purgatory, that they might eventually be freed in order to make their ascent to Heaven.

In the Jewish tradition, we have nothing of the sort on this day that is reckoned according to the Gregorian calendar. Rather, we have Yizkor, and other traditions to commemorate our loved ones who have passed away. Yet, there are some striking similarities, if I dare to mention some of them. When we say the kaddish prayer, in particular, this is a prayer that specifically praises G-d, and does not mention death at all. Because the dead can no longer perform mitzvoth (good deeds), we say prayers on their behalf, to bring them closer to G-d; thus, I believe that even if they are in Gehenna, their souls may benefit for the good. When lighting a yahrzeit (memorial) candle, on the anniversary of the death of a loved one, a traditional prayer requests an aliyah (ascent) for the soul of the one who has passed away. Respect for the dead is of the utmost importance in Judaism.

Mental Balance

I behold the world through the eyes of the Perceiver; and, I look upon what is perceived by Him. Only for a moment, do I share His perspective, akin to Moshe who saw G-d’s back, not His face. That is to say, by way of one interpretation explains that when Moshe saw H’Shem’s back, he was actually facing the same direction as G-d. Therefore, this is an allusion to Moshe being able to perceive what G-d perceived, while he was shielded in the cleft of a rock.

I believe that this is the nature of what appears as intuition, today, for us moderns, who strive to connect with G-d. Therefore, only for a moment do we get a glimpse of His perspective, if that is His will for us to experience. Otherwise, there is no claim to divinity, that can be made on the part of the beholder, because we are clearly only human beings. Thus, with this mentioned, I have no recompense towards the New Age belief, that originates from Hinduism, that claims man is G-d. Besides, this would be a gross oversimplification, anyway, of the actual Hindu concept of atman, whereof there is only a “spark” of G-d within an individual. (This concept is also found in Judaism).

This “inner spark” exemplifies our connection to G-d, since we are all created in His image. Yet, for the most part, mankind does not live up to the image of G-d. In other words, we do not fully meet the expectations and requirements that he has clearly related to us through the commandments, and the words of the prophets. This is why there will be a judgment day, whereof all of our days will be called into question, and an account must be made of our thought, speech, and behavior. Therefore, sin exists, unlike the New Age claim that all chaos and confusion in the world results from ignorance. This is also a Hindu claim.

Ultimately, unmasking the New age Movement for what it actually is, irrespective of its mystical and spiritual lure, will free your soul, if you have been caught up in the beliefs of this movement, like I had once been. Then, you can begin to see as the L-RD intended from the beginning. Aside of subjective experience, there is a transcendent G-d. He has established His Creation, and given commandments for humankind to follow, for our own good. When we err in adherence to those commandments, we may turn to Him through teshuvah (repentance). He is a forgiving G-d, Who acknowledges our own weaknesses, and would like to demonstrate His compassion towards us through the blessings that He extends to us.

Through the fulfillment

of Your mitzvoth and guidelines,

man ascends higher.

Tradition & Remembrance

Halloween, traditionally known as All Hallow’s Eve was originally a solemn vigil that preceded All Hallow’s Day (All Saints Day) on November 1st. Although, apparently, there were pagan origins to the day itself, before the Church’s innovation, for Western civilization in Europe, the day connoted respect for the dead, within a traditional Christian framework. Therefore, having superseded the pagan origins, the intent was to prepare for the remembrance of the saints the next day, as well as all of the departed souls, remembered on All Soul’s Day (November 2nd). It was believed that prayers could be offered on behalf of the dead who were in purgatory, that they might eventually be freed in order to make their ascent to Heaven.

In the Jewish tradition, we have nothing of the sort on this day that is reckoned according to the Gregorian calendar. Rather, we have Yizkor, and other traditions to commemorate our loved ones who have passed away. Yet, there are some striking similarities, if I dare to mention some of them. When we say the kaddish prayer, in particular, this is a prayer that specifically praises G-d, and does not mention death at all. Because the dead can no longer perform mitzvoth (good deeds), we say prayers on their behalf, so to speak, to bring them closer to G-d; thus, I believe that even if they are in Gehenna, their souls may benefit for the good. When lighting a yahrzeit (memorial) candle, on the anniversary of the death of a loved one, a traditional prayer requests an aliyah (ascent) for the soul of the one who has passed away. Respect for the dead is of the utmost importance in Judaism.