Tag: ethics

After the Festival

Rosh Hashanah shiur – Sanctification

“And now, Israel, what doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d, to walk in all His ways, and to love Him, and to serve the L-RD thy G-d with all thy hear and with all thy soul; to keep for thy good the commandments of the L-RD, and His statutes, which I command thee this day?” –  Deuteronomy 10:12-13, JPS 1917 Tanach

If we make an effort to sanctify ourselves from Below (Earth), according to our own efforts, H’Shem will sanctify us from Above (Heaven). Moreover, this also translates into our overall efforts in Olam Hazeh (This World), that will be rewarded in Olam Haba (The World-to-Come). This would include the sanctification of speech.

For myself, the nature, timing, and quality of my words need much refining. As much as I may think that I’m cautious about my speech, as a boundaried individual, I also am able to see where I fall short of appropriate speech. Namely, the many different kinds of lashon hara are a reminder to me, that I need to make an effort to improve in this department. Which serves as a segue to another important point.

Rosh HaShanah should ideally be a serious day of focus on one’s thought, speech, and action, while remaining free from chatter, and idle words, in order to have one’s thoughts absorbed with the meaning of the holiday. However, this task becomes even more challenging at seudah (lunch) after the morning service. I found myself reverting back to the same types of inappropriate speech I have been trying to root out.

Isn’t this the nature of festivities, when there is wine and good food? Yet, regardless, I am still responsible for my own speech and behavior. The only positive result of my realizing that I spoke lashon hara twice during seudah, is that my faults compelled me to begin reading the sefer of Chofetz Chaim on Lashon Hara. And, lo and behold, the book is arranged to study these laws, beginning on Tishrei 1.

So, here I am. Hineni. Like all of us, I am given another chance to improve. May this only be the beginning of renewal for all of K’lal Yisrael. For the sake of our own benefit (Deuteronomy 10:13), may we endeavor to keep on track by following the commandments, especially those wherein we need to improve.

Gemar chatimah tovah – a good final sealing.

motzei Shabbos: Eikev 5783

“And thou shalt remember all the way which H’Shem thy G-d hath led thee these forty years in the wilderness, that He might afflict thee, to prove thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no.” – Deuteronomy 8:2, JPS 1917 Tanach

The children of Israel were subjected to many nisyanos (challenges) within the space of the forty years of wandering in the wilderness. What was the purpose of experiencing these trials? “That He might afflict thee, to prove thee” (Deuteronomy 8:2, JPS). From this perspective, let us consider what is expressly stated, “that, as a man chasteneth his son, so H’Shem thy G-d chasteneth thee” (Deuteronomy 8:5, JPS). This is clarified clearly by Sforno, who comments, “He gives you a superior moral/ethical challenge to help you achieve perfection as seen from His perspective” (Sforno, on Deuteronomy 8:5; sefaria.org). Bear in mind, that this axiom is as true for us today as it was for B’nei Yisrael in the wilderness. As we walk through the wilderness of our lives, let us recognize that the challenges we are facing are meant to bring us to a place of clarity, after successfully navigating those challenges.

How to Be a Mensch

The promotion of virtue within a human being is the original idea of changing oneself on the inside, in order to become a better human being. This type of virtue acquisition is ensconced within the tomes of religious libraries, and the shelves of classical antiquity that are becoming more like tombs, in the face of a redefining of virtue. If virtue-signalling continues to replace actual virtue in the minds of this generation, then all virtue will eventually be lost.

Virtue as defined by religion and classical works of antiquity is a moral compass formed by character development that takes place within the human soul. Discernment, courage, self-control, and a sense of fairness are some of the main virtues of classical antiquity. Patience, kindness, humility, and compassion are a few of the virtues found amongst the world’s religions. Doing unto others as you would like to have done to yourself is a key adage meant to foster consideration to others. And, loving your fellow person as yourself exceeds the limitations that are inherent from a sense of egoism.

Yet, the trendy virtue-signalling of more recent years is based upon a set of pseudo-values that lack the countermeasures to put a rein on one’s own negative character traits. In fact, it is entirely possible to fall prey to virtue-signalling, without becoming virtuous at all. If we are considerate, then we should be considerate to all. We should not only be concerned for specific “oppressed” groups within the framework of identity politics; rather, also, for those who are labeled “oppressors.”

By labeling, categorizing, and placing into good groups and bad groups, we are overlooking the uniqueness and individuality of each, and every person categorized. “The line separating good and evil passes not through states, nor between classes, nor between political parties either — but right through every human heart — and through all human hearts.” (Aleksandr Solzhenitsyn).

Thus, every individual has a fine line within themselves, wherein both hate and love, compassion and intolerance exist. We should compel ourselves to demonstrate love toward all human being, rather than love some and hate others. Also, in regard to compassion for all, instead of compassion for some, and intolerance for others.

Sovereignty of Loving-Kindness

Omer Day 7
Malchus shebbe Chesed: (Kingdom within Love)

The corresponding emotional attributes, sovereignty (autonomy, dignity, etc.) within loving-kindness are key qualities in healthy relationships. To be “there for the other person,” in essence, requires a strong sense of inner fortitude, knowing who you are, in order to relate to others from a centered awareness of one’s own identity. Maintaining healthy boundaries, by recognizing the other’s autonomy is also integral to being able to express love in an appropriate manner. Acts of kindness, done in a way that respects the other person’s dignity is important.

Our own inner worth, the value we place upon ourselves in regard to personal dignity, reflects the One whose sovereignty rules over our hearts, if we permit Him to do so. Yet, if we see ourselves as separate from G-d, then we risk narcissistic pride, that creates an illusion of ourselves as being more important than our abilities and accomplishments would indicate. The expression of love to another person from a place of self-aggrandizement may only result in posturing ourselves above the other.

Yet, in not overstepping the boundaries of the other, by accepting the other as a unique individual (sovereign, autonomous), two people in relationship to each other can coexist. This holds true for our interactions with all human beings, inasmuch that we endeavor to respect and appreciate others for whom they are. Recognizing the inherent value of our fellow human beings, can be done without diminishing ourselves; nor, on the other hand, by thinking that we are better than the other. We should not judge others; because, G-d, Who is sovereign over all is the Ultimate Judge.

This is especially true today in regard to the judging, blaming, and pointing the finger at others, as a result of the prolific influence of Woke doctrine. As soon as we start labeling people, we will be tempted to judge them. Wokism provides its own categories, based upon the Marxist view of the world as a continual interplay of power dynamics, between the oppressed and the oppressors.

Yet, as in Communism, and fostered by the cultural Marxist tenets of Wokism, eventually the oppressed become the oppressors. It is a never-ending cycle that the ideologues actually think will lead to a synthesis of opposites, culminating in a utopia. History proves that this ideology has always led to a dystopia. People who value compassion, tolerance, and respect toward others need to steer clear of these dangerous ideas.

[These are my personal reflections on the implications of today’s combination of middot (character traits). These reflections are not meant to be comprehensive, inasmuch that they are not based upon any one particular system. Nor, may these ideas be characterized as authoritative, because I profess to being a student, not a teacher. I hope to inspire others to delve into an exploration of their personality, for the sake of tikkun hanefesh (rectification of the soul)].

Everyday Avodah

motzei Shabbos shpiel for Shabbat Shuvah:

Avodah as an Everyday Intention (not only for the pious):

“And now, Israel, what doth the L-RD thy G-d require of thee, but to fear the L-rd thy G-d, to walk in in all His ways, and to love Him, and to serve the L-RD thy G-d with all thy heart and all thy soul.”

– Deuteronomy 10:12, JPS 1917 Tanach

According to Ramchal, the primary expectation of H’Shem is to serve Him with all our heart and soul. In other words, our avodah (service) towards H’Shem within the framework of our everyday lives is what counts the most in His eyes. It is written elsewhere, “Trust in the L-RD with all thy heart and lean not upon thine own understanding. In all thy ways acknowledge Him, and He will direct thy paths” (Proverbs 3:5-6, JPS 1917 Tanach). Thus, living in accordance with H’Shem’s intent for our lives goes well beyond observing Shabbos, giving tsedokah, and lighting Friday night candles.

Every facet of our lives should reflect the wisdom of G-d, bestowed upon us through His words. For, his wisdom is higher than ours, and his thoughts are not our thoughts (Isaiah 55:8-9). That is to say, that if our thoughts are not in accordance with the transcendent values that H’Shem would like to instill within us (see Jeremiah 31:33), then, we may unfortunately be led astray by a subjective rendering of value, derived from our feelings.

The current set of values being offered to society, proliferating to an accelerated degree, fosters subjectivity, while de-emphasizing objective reality. Additionally, when an entire society adopts a set of pseudo-values, then that society is no longer in accordance with G-d’s directive. How will the faithful be able to continue to walk in integrity? Our dependence on H’Shem is essential, despite whatever trajectory the world takes.

“Commit thy way unto the L-RD; trust also in Him, and He will bring
it to pass. And He will make thy righteousness to go forth as the light,
and thy right as the noonday.” – Psalm 37:5-6, JPS 1917 Tanach

Seek Refuge

“Happy is the man who finds refuge in You, whose mind is on the [pilgrim] highways.” – Psalms 84:6, JPS 1985 Tanach

To take refuge in G-d is something that can be done today, and has been done across the ages. To keep one’s mind on the roads leading to Jerusalem that were full of those who came to observe the holidays from outside of Jerusalem, today becomes partly an excursion to our glorious past, yet, also possible to envision as this occurs in the modern era, whether by foot, car, or bus. Or for those living overseas, by plane.

Additionally this latter part of the verse, concerning a focus on the pilgrimage may also be rendered as an ascent that led to perceiving G-d in their hearts. Thus, this path of the heart, that all may partake of, may lead to the fulfillment of a constant awareness of G-d, such that this acquisition may outwardly reflect the inner radiance that results from connecting to G-d, and following His moral law.

Truly, a refuge from the external forces of modernity, and widespread pseudo-morality in the world today, this path may sustain those who seek a higher moral ground in their lives. So, as we pass through the Valley of Thorns, may our efforts to meet these current challenges, blossom into a means to draw closer to G-d in our lives on a continual basis.

May we go from “strength to strength,” until we stand before the L-RD in Zion (derived from Psalms 84:8).

motzei Shabbos: Eikev 5781

“And thou shalt remember all the way which H’Shem thy G-d hath led thee these forty years in the wilderness, that He might afflict thee, to prove thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no.”

– Deuteronomy 8:2, JPS 1917 Tanach

The children of Israel were subjected to many nisyanos (challenges) within the space of the forty years of wandering in the wilderness. What was the purpose of experiencing these trials? “That He might afflict thee, to prove thee” (Deuteronomy 8:2, JPS). From this perspective, let us consider what is expressly stated, “that, as a man chasteneth his son, so H’Shem thy G-d chasteneth thee” (Deuteronomy 8:5, JPS). This is clarified clearly by Sforno, who comments, “He gives you a superior moral/ethical challenge to help you achieve perfection as seen from His perspective” (Sforno, on Deuteronomy 8:5; sefaria.org). Bear in mind, that this axiom is as true for us today as it was for B’nei Yisrael in the wilderness.