The great virtue for me of daily tefilah is that it serves to remind me that the so-called “real world” is a consensual creation of mankind, existing in a bubble encompassed by the fullness of Hashem’s creation. We can choose to immerse ourselves in that bubble, or we can choose to be of it but not be confined by it.
The ability to remain firm in our beliefs, even in the face of hardship and danger, indicates that we have fully internalized the level of holiness to which our soul aspires. According to the degree by which we have assimilated this level, we will find within ourselves the inner strength to withstand the challenges of the turbulent sea that rages around us.
Rabbi Abraham Isaac HaKohen Kook
Sean Maloney in 2008 (Photo credit: Wikipedia)
Though not what one might term a “Jewish Scholar,” Sean Maloney is a remarkable man. Leaving aside his meteoric career with Intel, he has also survived – and recovered from – a catastrophic stroke that pulled the plug on a large part of his left frontal lobe.
He offers three lessons that ring so Talmudic that they should be offered here:
- Pick the one thing that has the biggest impact. Don’t squander a minute.
- Fight for what you believe in. Never stop listening.
- Laugh, because you don’t know how long it is going to last.
I cannot imagine Akiva or Hillel (or even Shammai) arguing with any of those.
Jews praying in the Synagogue on Yom Kippur. (1878 painting by Maurycy Gottlieb) (Photo credit: Wikipedia)
I’m incredibly grateful for the remarkable warmth, and love with which I was welcomed (back) into the Chabad Beijing community. Yom Kippur away from these wonderful people is, after over a decade in their fold, unimaginable. I will definitely have to arrange to come back every year — and, of course, many times in between.
Thank you to Rabbi Shimon Freundlich, Rebbetzin Dini Freundlich, Rabbi Nosson Rodin, the wise and learned Zalman Lipskar, and the entire Rawack family. Teshuvah never felt so comforting!
For those antithesits out there who would assert that Naziism was a religious movement or a movement of religion, a thought from an esteemed scholar of religion.
“In speaking of the Christian world, we use two different terms: ‘Christianity,’ meaning the religion in the strictest sense, a system of belief and worship and some ecclesiastical organization; and we use a different word, ‘Christendom,’ meaning the whole civilization, which grew up under the aegis of that religion, which is in many ways shaped by that religion, but which nevertheless contains elements that are not part of that religion, or may even be hostile or contrary to that religion.
Let me illustrate that with a simple example. No one could seriously assert that Hitler and the Nazis came out of Christianity, but no one could seriously deny that that they came out of Christendom.”
— Bernard Lewis
As an aside, I am really enjoying Sue Fishkoff’s Kosher Nation. I listened to the first half of the book on my way to Shanghai, and I’ll listen to the other half on the way back.
I am a huge fan of Fishkoff after reading her book The Rebbe’s Army: Inside the World of Chabad-Lubavitch, where her balance and her approach to the topic put to rest my longstanding fears of dealing with Chabad. Her treatment of kashrut has been an eye-opener, and has dropped my personal anxiety level around the upcoming kashering of our kitchen.
Now if I could only get my wife to read it, we’d be off to the races.
There are good theists, and there are evil theists. There are good atheists and anti-theists, and there are bad atheists and anti-theists.
What we should be focused on is NOT whether I can prove to Richard Dawkins in terms he will accept is whether God exists. I have enough proof for me and that should be enough for all of us to allow me to continue believing what I believe.
Better we should be having the more important debate – which Pope Francis appears to be trying to set up – which is “what does it mean to be good, and why?”
As for we of the Hebrew persuasion, we should ask – is there room within the construct of the Noahide Laws for an atheist to be a ger tzaddik, or at least a righteous non-believer? And if not, do we simply accept atheists and even anti-theists as one of the nations provided they don’t come after us?
As our theistic world is compelling non-believers to adhere to modes of belief that explicitly exclude God, how are we to address those who not only disregard our beliefs, but who (as in the case of Sam Harris) regard them as amoral and anti-intellectual?