Judaism

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REMEMBERING AMALEK IN THE 21ST CENTURY

Dear Rabbi

There is an annual mitzvah to remember what Amalek did to the Jews on their way out from Egypt and to eradicate any memory of him. Why do we need to do this in the 21st century? Shouldn’t we move on from some of our ancient rituals that have no relevance in our day and age? I get that we celebrate Purim like any other festival. But there is no Amalek and there is no eradication required.

Jonathan

Dear Jonathan

And what exactly did Amalek seek to do when we left Egypt? Eradicate us. Just because. Our Sages describe it as the chutzpah of Amalek. By definition, while the rest of the world stood in awe of us, the Amalekites stepped up to cool off the fervour and sew doubts in the fledgling nation’s hearts. Imagine that overwhelming sense of despair when coming out of two centuries of servitude only to be confronted with another attacking enemy. Hence G-d instructed that they be eradicated for they are a merciless personification of Anti-Semitism in its ugliest form.

Now fast forward to the present. Have you seen the news? Have you watched the circulating videos? Have you read the statistics? The worst year of Anti-Semitic attacks on record. Jews being beaten randomly on streets simply because they are Jewish. Only a few short years ago we almost ended up with an apparent virulently Anti-Semitic Prime Minister which literally left Jews across the country feeling frightened for their Jewish lives. Amalek is alive and well in various guises and manifestations. Lest we forget what Amalek did to us, we are inclined to ignore the threat which would only fester. Remembering Amalek reminds us that Anti-Semitism is alas, alive and well, and that rather than being bleeding heart pacifists, we must do everything within our ability to eradicate it once and for all.

NEW YORK, NEW YORK

Dear Rabbi

I’m intending to visit New York City and since you are from New York I hope you don’t mind me asking you for your suggestions of a few Jewish sites to take in. I am a man in my seventies and this will probably end up being my last trip to the Big Apple so I really want to make the most of it.

Tovyah

Dear Tovyah

I never imagined this column would become a travel guide, but since you are asking: You could start with Le Marais, which can accommodate you over Shabbat as well. Then make your way to the Statue of Liberty - the Jews think she’s Jewish because she’s parked on Ellis Island – holds that book as though it is one of the two Tablets, and speaks with her hands in the air! On the spiritual side, a tour through Williamsburg will open your eyes to modern-day shtetl life, and of course a trip to the Ohel in Queens – burial site of the Lubavitcher Rebbe where hundreds of thousands flock to pray. You might want to also drop in on Lincoln Square Synagogue on Shabbat - just to see how services should be run and how a kiddush should be served (unlike most places in the UK). Here’s hoping you have a long life and enjoy more trips there and elsewhere in the future. PS: I’m not from New York; Toronto Canada.

WHEELCHAIRS ON SHABBAT

Dear Rabbi

I was born Jewish, I am a proud Jew, I was circumcised at eight days old and had a Bar Mitzvah. I was reading an article recently regarding pushing a wheelchair on Shabbat. I have never heard such tosh in all my life. It makes me feel embarrassed to be Jewish. How can it be OK to be pushed by a Jew inside an Eruv and by a gentile outside an Eruv? What utter codswallop. How can being within an area encompassed by a wire make any difference? How can any person of sound mind and intelligence believe this nonsense? I think it is nearly as mad as Muslim women being forced to cover their faces and just have slits for their eyes. Religious rules like this are plain stupid. The world would be a much happier and safer place without religion and its nonsensical rules.

Steve

Dear Steve

So says the guy who is walking around circumcised because that too is one of the rules. Or are you one of those who are suing his parents for their foreskin back? The contradiction in your hysterical email is quite implicit. You talk about rules making you embarrassed to be Jewish while at the same time you write about being proud of your identity. What on earth does being Jewish mean if not being a member of a particular faith religion? And religion by definition means a belief in G-d which de facto means having some directive in how this G-d wants to be served. So rather than me even bothering to explain to you the mechanics of an Eruv I would suggest you go explore the essence of your identity – deal with that chip on your shoulder – abandon your Jew complex – and then return with an open mind and a more open heart. Then we can talk.

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Pirkei Avot

Dedicated in memory of Tova bas Chayim Hillel Monis and Meir Shimon ben Avrohom Yakov Perek 3: Mishna 17

Rabbi Elazar ben Azariah said: Where there is no Torah, there is no “Derech Eretz”; where there is no “Derech Eretz”, there is no Torah. Where there is no wisdom there is no fear of G-d; where there is no fear of G-d, there is no wisdom. Where there is no understanding, there is no knowledge; where there is no knowledge, there is no understanding. Where there is no “flour” i.e. sustenance, there is no Torah; where there is no Torah, there is no bread.

This is one of the most well-known Mishnayot in Prikei Avot.

How to define “Derech Eretz” is a matter of discussion, but our common understanding of “Derech Eretz” as being polite to and mindful of other people, is a good place to start. The Torah teaches us how to be kind to people and one can only grow in Torah understanding and appreciation if they put into practice the Torah’s lessons. Rude and arrogant “scholars” cause a Chillul Hashem. However, one should not draw a conclusion (when seeing apparently learned people acting wrongly) that one can attain fear of G-d without studying Torah. One can only learn how to truly fear G-d by studying Torah correctly and from learning from G-d fearing role models, and only if one approaches Torah study with the correct level of awe (i.e. not in a flippant manner) can they hope to understand the Torah.

Knowledge and understanding likewise work together and as one progresses in one, they can hope to progress in the other.

Finally, bread i.e., sustenance – a person should not always consider their lack of Torah knowledge to be a sign of their spiritual shortcomings. One should always look to see if there are any physical needs that are lacking when one approaches spiritual pursuits. Sometimes, if a child (or adult) is hungry they will not be able to focus on their studies and the solution may be as simple as a good breakfast! The reverse is true as well. A person who studies Torah for the correct reasons can hope to see blessing in their material endeavours too.

Torah from Israel

Vayakhel: Personalising Religion

BY RABBI MOSHE TARAGIN

G-d is a creator and Man His creature. What happens when Man tries to imitate his G-d and transform himself into a creator? In many religions the usurping of creative ability from G-d is blasphemous or disrespectful to divine supremacy. For example, in Greek mythology, Man illegally snatched creativity from his G-ds; Prometheus ascended to heaven, embezzled fire- the universal symbol of creativity- and was severely punished by the G-ds. For his heist, he was eternally chained to a rock fighting off the wild-birds who pecked away at his life. Throughout Western culture there has always been an uneasy relationship between human creativity and religious reverence. This relationship became even more strained in the modern world of industry, science and technology. As man became more G-d-like he had less need for G-ds in heaven. It was never easy to reconcile human creativity with the belief in One absolute creator.

Judaism never sensed any tension between human creativity and divine supremacy. Hashem freely inspirited his creatures with their own creative capacity- so that we could be more like Him. He intentionally left His world incomplete, inviting us to become partners with Him in crafting perfection. He lovingly equipped us with the tools to be a partner.

After completing six days of creation, Hashem withdrew His creative spirit, allowing room for human life and for human creation. Shabbat marked the withdrawal of the divine creative force, and the carving out of human space. After Shabbat concluded, G-d handed fire to Man, thereby passing the baton to His creatures who would now perfect a world He left intentionally unfinished. When we create, we express our own divine image. Moreso, when our creations improve this world, we partner with our own Creator. Human creativity is driven by a religious impulse.

At no point in history was this creative union between Hashem and Man more evident, than during the construction of the house of G-d. Divine plans for the mishkan were implemented through human ingenuity. Celestial blueprints were applied by terrestrial ingenuity. Months earlier, during the Exodus, Hashem had sacked the planets and had miraculously split the riotous ocean. He could easily have fashioned His temple in heaven and “shipped” it down to the human community below. Instead, He invited his people to unleash their creative spirit in the service of Hashem, to build a palace of splendour for His name.

Human creative instinct is a primal echo of our innate desire to be more like our Creator. We sense His divine spirit in ourselves. We alone have been granted the gift of creativity and when we create, we become similar to our Creator. Sculpted in the image of G-d we yearn to create, just as He created us. Creativity is deeply embedded within religious identity.

Additionally, when we create, we become more personally attached to our creations. As creatures of Hashem, we sense that He is personally invested in our lives- showing us His love, care and pity. Creativity generates personal attachment and investment. Having personally crafted something, we feel “ownership” and feel more personally invested in our “product”.

The pattern is also true about our religious identity. If we personally create individual religious experience, we feel greater passion and greater commitment. By customizing religion, it feels more personal and more genuine.

The concept of “creating” personal religious experience may sound odd or even sacrilegious. Religion is based on obedience, submission, dependence, hierarchy, and reverence. There appears to be very little room for creativity in our religious lives.

Yet Hashem invested us with creativity, and personal religious experience will always resonate with greater authenticity. The Vilna Gaon depicts a bygone world in which each individual received personalized prophetic direction along with specific instructions about personal development. After this supernatural “guidance” vanished, we withdrew from specialized religious experience toward a more homogeneous religious experience based upon standardized religious “actions”. Personalized religious identity represents an ideal which was forfeited with the loss of prophetic guidance.

Interestingly, Rav Kook believed that even in a post-prophetic era religious experience can, and should still be, customized. Of course, halachik observance must remain standard and absolute, but within the framework of universal halachik behavior, individualized religious experience is still desirable and can generate a more passionate religious experience.

Though religion often feels very standardized, many core elements should still be personalized. Creating personalized religion can potentially invigorate and intensify our religious experience.

People are dubbed celebrities even though they haven’t accomplished anything of merit.

TORAH STUDY

societal fads and historical fluxes have no impact upon eternity. However, that word of Hashem isn’t one-dimensional or binary. Many truths were delivered at Sinai; though the various strands of divine truth may seem contradictory to us, they are all part of a larger system of divine wisdom. Ideally, each person identifies their own Torah “stream”; as we pray on Shabbat “v’tein chelkeinu b’toratecha- we all seek our individualized “segment” of Torah. There are different spheres of Torah study and even within each sphere, there exist almost unlimited ways to study it. Any style or methodology which is faithful to Torah’s foundational guidelines uncovers a part of the divine masterpiece. Torah study is meant to be dynamic and personalized not fixed and rigidified.

CHUMRA ADOPTION

As opposed to the theoretical world of Torah study, the field of practical halachik behaviour leaves less room for personalization. Though Hashem’s word at Sinai incorporated multiple truths, over the centuries, halacha has developed a consensus whose authority cannot be overturned. Ashkenazic and Sephardic cultures still present different halachik options, but within each cultural halachik stream, absolute and inflexible rules are still normative.

However, even within the rigid experience of halacha there is room and necessity for personalization. Halacha may be relatively inflexible but chumra or halachik stringencies should be personal and flexible. Stringencies should be carefully and privately adopted, based on personal predilections and character traits. Chumrot present an opportunity to adapt our religious behaviour to our personal and ever-changing lifestyles. By calibrating which chumrot to adopt and when to adopt them, a person can personalize religion into a more authentic and internal experience.

In our day, the notion of “personal chumra” has waned. Halachik stringencies have become contagious- they rapidly spread from individuals to the broader community. Stringencies are meant to be very private and personal expressions of religious vigilance and zeal. The institutionalization of a stringencies strips them of their “personalization” potential.

The Talmud in Chulin cites an early and high-ranking Babylonian amora named Mar Ukva who marvelled at his father’s piety. Though Mar Ukva himself waited six hours between meat and dairy, his father adopted the stringency of waiting twenty hours. At no point does Mar Ukva express any interest or plans to simulate his father’s behaviour. What was appropriate for his father may not have been necessary or appropriate for his own religious state. Chumrot are not for herds.

TEFILLA

Our tefillot are patterned after the Temple ceremony. In one of the greatest shifts of religious history, the encounter with Hashem shifted from the national altar to our individual lips and hearts. In addition to being patterned after sacrifices, our prayers are modelled after the prayers of our founding fathers, who each prayed differently- at different times of the day, at different stages of life and facing extremely different personal circumstances. Their prayers remind us that our own prayers must be “human’ expressions and not just ceremonies modelled after sacrifices. For our prayers to be heartfelt, they must be shaped by our ever-changing emotional inner world. We all jointly recite the same words. Otherwise, we compromise the gravitas of “standing before G-d”. Standing in unison and uttering words which have been sanctified by Jewish history preserves magnitude of the moment. Though we recite the same words we all feel very different emotions. Ideally, even a single person’s prayers should differ from day to day, just as their emotional religious world is in a constant state of flux.

Religion is based upon the absolute and the common. We all stand together before G-d and obey His commandments and His will. Yet, for religion to be fresh and fervent it must be personally crafted. We must create our religious identity. It began by creating the mishkan and continues as each of us creates their inner religious world.

The writer is a rabbi at Yeshivat Har Etzion/ Gush, a hesder yeshiva. He has smicha and a BA in computer science from Yeshiva University as well as a masters degree in English literature from the City University of New York.

Parshat Vayakhel: A Repetitive, Repetitive Story?

BY GAVRIEL COHN

The Torah dedicates over four hundred verses, spanning four parshiyot, to describing the building of the Mishkan: “They shall make a Sanctuary for Me… like everything that I will show you, the form of the Tabernacle and the form of all its vessels… They shall make an Ark of acacia wood, two and a half cubits in length… You shall make the Tabernacle of ten curtains – linen twisted with turquoise, purple, and scarlet wool… the length of each curtain should be twenty-eight cubits… You shall make planks for the Tabernacle and forty silver sockets under the twenty planks… Then the men came with the women, everyone whose heart motivated him brought all sorts of golden ornaments. Every man with whom was found turquoise, purple, and scarlet wool… and anyone who had acacia wood… All the wise hearted among those doing the work made ten curtains of linen twisted with turquoise, purple, and scarlet wool… They made the planks for the Tabernacle of acacia wood, standing upright… Bezalel made the Ark of acacia wood, two and a half cubits in length, a cubit and a half in width, and a cubit and a half in height…”

Why is this story of the Mishkan’s construction so long; it appears so shlepped out and repetitive?

The medieval Spanish commentators address this issue. The Ralbag suggests that these lengthy passages represent an ancient style of writing, one we no longer appreciate. The Ramban proposes that these verses are “a sign of love and admiration” towards the Tabernacle and those that built it. After all, the Mishkan, a finely decorated structure housing some tremendous golden objects, was constructed with the donated treasures of a group of remarkably willing and generous ex-slaves, who spared no cost in building a place dedicated to worshipping G-d, a house for Him to “dwell in their midst.”

Alternatively, reading these long lists of materials, instructions, and the Mishkan’s implementation, makes us almost feel and experience the creation of the Mishkan. The text itself, this lengthy repetitious literary style, may serve to give us as readers a sense of the building project and how immense and thorough it.

Yet, examining the narrative more carefully, there may be another reason why so much ink is used in describing the Mishkan’s construction. Really, this isn’t one long narrative. The story is split into two. The first section, the parshiyot of Terumah and Tezaveh, details the plans of the Mishkan, it’s blueprint. G-d tells Moshe what He wants this desert Sanctuary and its vessels to look like. Then, in the parshiyot of Vayakel and Pekudei, the Torah charts how the Jewish People, following Moshe’s instructions, actually built it. First, we read the plan, G-d’s commands and instructions. All these descriptions are then repeated in telling how the Jewish People carried them out.

The Torah’s message is clear.

The Torah could have tacked onto the end of the lengthy parshiyot of Terumah and Tezaveh that “the Jewish People did all that Moshe commanded them.” Yet it wanted to describe the Jewish People following the plans and building the Mishkan in full. The Jewish People were actively building and working, constructing and creating this Mishkan in the real world, and the Torah wanted to show us how important that was. Whilst plans, thoughts, and ideas are all of immense importance, so too are actions. G-d first transmitted the elaborate plans of the Mishkan to Moshe in all its detail; but then, when the people got busy implementing this blueprint, transporting and carving the wooden beams, weaving the cloth panels, and fashioning the gold and silver vessels, all those descriptions deserved to be written out again in full, verses and verses not of plans, but of actions, of physical building and productivity. Something altogether different. Carrying out these plans, making a practical difference in the world, is a completely new story, warranting a fresh description of its own.

The Torah, in its lengthy descriptions of the design and construction of the Mishkan, wanted to show us that actions are just as important as ideals, working to fulfil them is just as much of a story.

Gav works as an Account Executive in Public Relations. The views expressed here are entirely his own. Questions? gavcohn@ gmail.com

Vayakhel

RABBI DR RAYMOND APPLE

READY FOR THE DAY AFTER

We open the sidra this week with Moshe Rabbenu assembling the Israelites and telling them 39 things which G-d expects them to do – to keep Shabbat, to be generous, to furnish the Tabernacle and so on.

What date was it when this assembly took place? Rashi tells us that according to the sages, it was 11 Tishri, the day after Moshe came down from the mountain. 11 Tishri has an additional significance in the Jewish calendar, of course: it is the day after Yom Kippur.

We learn from this fact that any great day matters in two ways: it is important in itself, and it is important because of what follows it.

Yom Kippur is the best example. It is a day of sanctity, a day of emotion, a day with a message. Statistically it gathers huge congregations, but the next day the numbers in shule are sparse again. Spiritually it envelops us in an exceptional mood, but then our commonplace weekday activities resume as normal.

Ethically it softens our feelings towards each other, but the next day we argue, we criticise, we attack each other’s opinions and are disputatious as before.

What a joy it would be if the morrow of the great day began a new, nicer era.

NO FIRE ON SHABBAT

Exodus 35:3, prohibits lighting fire on Shabbat.

There are many explanations of this law. One is that fire in all its various forms makes weekday activities possible, and by not kindling fire we separate Shabbat from the rest of the week.

It is interesting how easy it is these days to produce a spark, which shows that the criterion of Shabbat “work” is not a matter of how physically hard the work is but what it signifies.

Turning on an electric switch is easy, but its effect and symbolism have a mighty message.

What happens if the weather is extreme – excruciatingly hot or freezing cold? We can organise ourselves before Shabbat to provide for the weather. This is the thinking behind the use of Shabbat clocks. The clock does not have to rest on Shabbat: we do, but the clock helps us.

This is also where the notion of the “Shabbos goy” comes in (and Jewish literature has a number of stories of what happened at different times if the Shabbos goy turned out to be Jewish). Rabbi Raymond Apple was for many years Australia’s highest profile rabbi and the leading spokesman on Judaism. After serving congregations in London, Rabbi Apple was chief minister of the Great Synagogue, Sydney, for 32 years. He also held many public roles, particularly in the fields of chaplaincy, interfaith dialogue and Freemasonry, and is the recipient of several national and civic honours. Now retired, he lives in Jerusalem and blogs at http://www.oztorah.com

ME AND MY GRANDFATHER

Building the tabernacle required an architect. His name was Betzalel, a name with a special interest for me because a later descendant was my grandfather Betzalel, after whom I am named Betzalel in Hebrew.

Not that my grandfather or I were architects, but we both tried to live up to the standards of the original Betzalel, whose name means “in the shadow of G-d”, knowing that people would judge us against the piety and creativity of our distinguished ancestor..

… fire in all its various forms makes weekday activities possible, and by not kindling fire we separate Shabbat from the rest of the week.

Weekly Dvar Torah

FROM ERETZ YISRAEL The Two Aspects of the Mishkan

BY RABBI ZEV LEFF

R’ Shmuel bar Nachmani said in the name of R’ Yonatan:

The name Bezalel indicates his wisdom, for when Hashem told Moshe to tell Bezalel to make a Mishkan, an Aron, and the other vessels, Moshe reversed the order and said to him, “Make an Aron and the vessels and the Mishkan.” Bezalel then said to him, “Moshe Rabbeinu, the way of the world is to build a house and then bring into it the vessels, but you told me to first make the vessels and then the Mishkan. Where will I put the vessels that I make? Perhaps Hashem told you to make the Mishkan first and then the Aron and vessels.” Moshe responded, “You are called Betzel Kel – in the shadow of Hashem – for you knew precisely how to interpret Hashem’s words as if you were there, in his shadow.” (Berachot 55a)

We live in a physical world, and our soul is confined in a physical body. For that reason, says Sefer HaChinuch, that which we experience physically makes a stronger impression on us and, in turn, motivates our hearts and souls. Thus, for instance, the eating and drinking on Yom Tov are designed to bring out the spiritual joy of our souls. The proper external actions are the means by which one reaches the proper inner intention.

The majestic and awe-inspiring Mishkan was a physical environment which exercised the most profound effect on all who beheld it. The physical impression it created was transmuted into a powerful inner feeling.

Prior to the sin of the Golden Calf, the Mishkan was not needed for G-d’s presence to devolve upon the Jewish people (see Sforno to Shemot 20:21): “… in all places where I record My name I will come to you, and I will bless you” (Shemot 20:21). With the sin of the Golden Calf, however, the people showed that they needed a physical entity in order to experience the full intensity of G-d’s presence.

Moshe was first told of the Mishkan before the sin of the Golden Calf. At that time, when the Jews were far above the natural order of the world, the structure of the Mishkan itself was of secondary importance, and the vessels through which man would actualize his feelings for Hashem were the principal aspect of the Mishkan. Therefore, Moshe mentioned the vessels first.

Bezalel, however, received the command to build the Mishkan after the sin of the Golden Calf. He realized that G-d’s intention now was to create an environment to inspire inner spiritual feelings which would be actualized through the vessels. Bezalel understood what Moshe did not – that Hashem’s original command was specific in its order because Hashem knew that Bnei Yisrael would sin and require the Mishkan in order to experience His presence.

There is an important message here for us. We must not feel hypocritical if we do the mitzvot without the fullest intentions that we know should accompany these activities. As long as we aspire to attain that kavanah (intention), our actions will bring us to that goal. Also, we must remember that even at the height of spiritual inspiration, we must not minimize the importance of the meticulous observance of the physical mitzvot. For they are the true culmination of those spiritual feelings. Without them the potential is unrealized.

This is the meaning of the shekel of fire Moshe was shown – the inseparable connection between the physical and spiritual worlds.

This is also one of the purposes of Eretz Yisrael – a physical Holy Land where we can develop our natural holy nature and be able to express that spiritual nature in concrete physical means.

Rabbi Zev Leff is the rabbi of Moshav Matityahu, and a renowned author, lecturer and educator. He is a member of the Mizrachi Speakers Bureau (www. mizrachi.org/speakers).

Vayakhel Sidra Summary

1ST ALIYA (KOHEN) – SHEMOT 35:1-20

Moshe gathers the nation. He instructs them to keep Shabbat, mentioning specifically the prohibition to kindle a fire. He then asks them to volunteer the materials needed for the construction of the Mishkan (Tabernacle) and the priestly garments. These materials are gold, silver, copper; turquoise, purple and scarlet wool; linen, goat hair; dyed ram skins, skins of the tachash animal, acacia wood, oil, specific spices and particular precious stones (for placing in the Kohen Gadol’s garments).

2ND ALIYA (LEVI) – 35:21-29

The people respond positively to Moshe’s request and “every man and woman whose heart motivated them” brings the various materials requested. “On six days work may be done, but the seventh day shall be holy for you"

(Shemot 35:2).

7TH ALIYA (SHEVI’I) – 38:1-20

3RD ALIYA (SHLISHI) – 35:30-36:7

Moshe announces the appointment of the wise-hearted Betzalel and Aholiav to oversee the construction, assisted by able craftsmen. When they collect the materials volunteered, they find that there is a surplus. Moshe asks that a message be sent throughout the camp not to bring any more materials

4TH ALIYA (REVI’I) – 36:8-19

The work starts with the ten yeriyot (curtains) and the golden hooks joining them together. This is followed by the ohel (tent), draped over the Mishkan, with a further double michse (cover) on top.

5TH ALIYA (CHAMISHI) – 36:20-37:16

Next the craftsmen make the parochet (partition) to cordon off the Holy of Holies area. Betzalel makes the aron (ark) from acacia wood, plated with gold and with a gold zer (crown). The kaporet (cover) of the aron is made from pure gold, with two keruvim (cherubs) moulded on top. The shulchan (table) is made from gold-plated acacia wood, with a gold zer (crown) on its misgeret (rim).

Point to Consider: Why is only Betzalel mentioned as constructing the ark if other craftsmen were also involved? (see Rashi to 37:1)

6TH ALIYA (SHISHI) – 37:17-29

The menorah is hammered from one piece of pure gold, with seven lamps. The gold-plated small wooden mizbeach (altar) is constructed for the twice-daily incense offering. The special anointing oil and the incense spices are prepared. The workers then construct a copper kiyor (washstand) for the Kohanim, followed by the chatzer (courtyard) which surrounds the Mishkan, making its outer ‘fence’ of linen yeriyot (curtains), attached to wooden pillars.

MAFTIR (SHEMOT 30:11-16)

The special reading for Shekalim is from the beginning of parashat Ki Tissa, instructing the Israelites to bring a compulsory annual half shekel contribution for the offerings brought in the Mishkan. This also acted as the means of conducting the national census in the desert.

HAFTARAH

King Yehoash ascended the throne aged only seven. Guided by the Kohen Gadol Yehoyada, he successfully organised a national fundraising initiative to repair and maintain the Temple.

36 JUDAISM TO ADVERTISE CALL 020 3906 8488

24 FEBRUARY 2022 Three Strategies for Transforming Your Identity

BY RABBI SHMUEL REICHMAN

We can all understand the value of developing the greatest possible inner identity. But putting that knowledge into practice can be a daunting, difficult task. After all, where do we start? If I woke up this morning identifying as an overweight, intellectually average, unimpassioned professional, how do I suddenly become a passionate, growth-oriented, vibrant individual who strives after my greatness? Here are the three strategies I always focus on:

1- SPEAK IT

If we want to create a greater and more inspiring identity, we need to have the courage to speak it. There are two categories of speaking our identity into existence. The first is having the courage to speak it to ourselves. When we echo our desired identity within the chambers of our head, we can lock onto it and begin believing it. This means constantly reminding ourselves who we want to become. We can say it out loud inside of our heads, or even speak it out loud when we’re alone and no one else can hear us. The more we tell ourselves who we are, the more we will believe and embody our new identity.

For example, we can tell ourselves:

a. I am the type of person who learns something new every day. b. I am the type of person who commits myself to Hashem. c. I am the type of person who gets out of bed when the alarm goes off. d. I am the type of person who works out and stays healthy. e. I always see the best in things. f. I am a passionate person.

Speaking our identity out loud works best if we do it consistently. Every morning, look yourself in the mirror, and reinforce your identity and values. Remind yourself who you are and what you wish to accomplish. Repeat this practice throughout the day as well. Set up a timer or visual reminder on your phone and have set times in the day that you reinforce your commitments and identity. It could be a list, or even something as simple as a quote or picture. The more that we have the courage to activate these ideals, the more ingrained our new identity will become.

The second category of speaking our identity into existence is having the courage to share our new identity with others. This is far more challenging, because opening up about our new goals requires a level of confidence in our newly committed direction and also opens us up to being judged by others. But the very reason that makes this so difficult also makes it so powerful. Sharing our goals and commitments with others can also be the impetus for actually achieving them, as it is often the greatest way to ensure that we remain loyal to our commitments and maintain our new identity. Generally, it is quite difficult to keep our commitments and achieve our goals. New goals, especially one like developing a new identity, are often generated from a spark or flash of inspiration. Maybe it was an inspiring lecture or article, or a great conversation, a moment of reflection, or witnessing someone else achieve something spectacular. We sit down and think about our lives, our accomplishments - or lack thereof, and the direction we’re heading in. Right then and there we commit to becoming a greater, or the greatest, version of ourselves. We have a grand vision of our future and what our life will be like.

But what happens when the inspiration fades? What happens when it’s time to put in the work? We look at the exercise bike, the book, the business plan, our relationship, and…. we don’t feel like doing it. The spark of inspiration has faded, and we no longer feel the same irresistible pull towards our greatness; so we simply give up on the goal and go back to living our normal life.

However, when we share our goals with other people, it immediately creates external accountability, pushing us to keep our commitments. The moment we tell other people who we are going to become or what we are committing ourselves to, we feel a need to carry through with our plan.

Why do we feel so much more pressure to achieve a goal when we share it with others? On the most basic level, we don’t want to appear untruthful. If we tell our spouse, friends, or family that we are going to start exercising and eating healthier, and then they see us walking around every day eating junk food, we don’t feel very good about ourselves. They know what we told them, we know that they know what we told them, and they know… you get the picture. The same applies when we tell people that we’re going to start learning and reading more, or start a business, and they see us wasting our time, indecisive and unable to start. Because we feel the pressure to appear consistent and truthful, that pressure can be enough to help us get started.

Thus, by telling other people about our commitments, we can utilize the external pressure and accountability that we create by sharing our goals with others and ensure that we stay on track and keep to our commitments.

Another potential benefit of telling other people about our goals is that they may be motivated to actually join in on them. This not only makes the journey more enjoyable, because we’ll have company along the way, but it also creates another powerful form of external accountability. For example, if you want to start learning or exercising every day, find a chavrusa (learning partner) or an exercise partner. When all of our motivation and energy needs to come from within ourselves, it is easier to tire and give up. Thus, if we are not in the mood to maintain our commitments, we simply give up on them. But when someone else is depending on us to show up for them, the desire not to let them down can give us the small burst of energy we need. While it may be ideal to have an independent drive to achieve our greatness, if external pressure is needed to begin developing the right habits or to begin heading in a new direction in life, that can become our ideal. Consequently, I often recommend that the best way to start developing a new habit or develop a more ideal identity is to begin by working on it together with a spouse or a close friend.

2- BELIEVE IT

One of the biggest misconceptions people have is that the notion “I’ll believe it when I see it,” applies to self-development. For better or worse, we tend to be a bit sceptical about things we’ve never seen before. The moment we get inspired to strive after our greatness, we think about our past and realize that we’ve never been able to achieve anything like this before. So that little voice creeps up inside of us and says, “What makes you think you can do that? You’ve never done it before, so why fool yourself into believing it’s possible to do it in the future?”

But once we understand the power and nature of belief, we’ll realize that it works the other way around. “Once you believe it, you’ll start to see it.” Belief creates vision, focus, and intent. The moment you believe that you’re capable of achieving something, you begin to envision it and see it, and the moment you envision yourself doing something, it’s already done. All that’s needed now is to bring that vision into reality through effort and consistency. Belief is the foundational root and source of all outer expression; once the belief is there, the result is all but a matter of time. Therefore, once you believe you can achieve something, you’ll start to see it manifest in your life.

This is the great story of Roger Bannister. Up until 1954, most people thought the four-minute mile was impossible to break. They thought the human body couldn’t physically go that fast – that it would collapse under the pressure. No-one could run a mile in less than four minutes. It was impossible. You were crazy to even try. That was, until Bannister proved everyone wrong, training in his own way, and believing that he could do it.

In the 1954 race, Bannister had finished the mile in 3:59.4. He’d done it. He’d broken the world record. He’d done what so many believed was impossible. He’d made history.

But the best part? 46 days later, someone else (Joh Landy) broke the four-minute mile. Until that point, Landy had never managed to do it, but once Bannister achieved it, suddenly Landy found the strength to do so as well. And over the next few years, more and more people broke through the four-minute mark. Why? Did their genetics change? Did the sneakers change? No. It’s because they believed that it was possible. Now, even high school kids have broken the four-minute mile, because they know that it’s possible and they believe in their ability to achieve it. This is the incredible power of belief.

3- JUST DO IT

Sometimes, we just need to act. While understanding the philosophy and inner psychology of growth is fundamental to long-term success, we can get so stuck in our heads that we end up knowing how to succeed without ever actually doing it. While both believing in our identity and speaking about it are essential, we also need to live it; so much so that this can even be the key to successfully building an empowering identity. I often have clients tell me that they don’t believe in their ability to succeed, or they don’t feel the passion, drive, or desire to give it their all. One of the most effective pieces of advice I offer them is a principle taught by the Chinuch, Rambam, and Ramchal: Our inner selves follow our outer actions. While our actions (and feelings) are affected by our inner thoughts and drives, our inner thoughts and drives can be powerfully shaped by our actions as well. There is tremendous truth to the axiom, “Fake it till you make it.” If we only did things once we were experts, we would never accomplish anything. Sometimes we need to begin by taking action, initializing our growth externally in the realm of outer expression, and then, over time, we can move inside and begin to rewire our inner thoughts, beliefs, and drives.

Although my clients generally appreciate this idea, some still hesitate. They ask some variation of the question: “But I don’t want to… it’s hard… what if I fail?”. My response is always the same: “Do it anyways.”

Of course it’s hard, of course we don’t want to, and of course we might fail. But if we consistently push ourselves, moving outside our comfort zone, eventually, what was once only a dream can become our reality. The first few days, weeks, even months might be extremely challenging, but we must keep pushing. Eventually, what was once difficult, perhaps even impossible, will become much easier and eventually even second nature. We’ll look back and smile as we see how the impossible has become our every-day habit.

EXPERIMENT AND PERSONALIZE

You probably have a question at this point. Most people do. You’re probably thinking, “Which one of these three strategies should I try first? Speaking it, believing it, or just doing it?” Here’s the truth: all of them! It’s not chronological. They all feed off each other; each strategy makes the other ones more effective and powerful. And as with all things, some of them will work better for you and some will work better for others. And some might not work for you at first, but will be useful to you later, perhaps at a different stage of life. The key, as with all aspects of self-development, is to personalize these tools to your unique situation and find what works best for you. So experiment and explore, and let the growth begin.

If you enjoyed this article and want more, then visit my website (ShmuelReichman. com) and learn more about Self-Mastery Academy, my online course. Join our vibrant community of hundreds of people striving to become their greatest selves.