I am not sure how, if I didn’t have a spiritual practice, I would get through the day after a dose of daily news. Even though I severely limit my time listening and reading to about an hour a day, it is sometimes enough to crush the spirit….Read more here
How does Judaism define Happiness? How do we differentiate between a feeling that is fleeting, and one that truly lingers and impacts our lives? Read more here, and subscribe on Inner Judaism to receive updates in your inbox.
I’m not sure why we resist the practice of journaling so much.
For me, it is still not so easy to face a blank page, even after journaling for many years.
Why is this so? Well, for one, the stark white surface stares at me with the boldest indignation muttering “Go ahead, I dare you…write what you really feel, and oh yes, try to keep it short please….”
The other thing that holds me back is the deeper, darker reason—confronting myself with the parts of me that I’d rather ignore. This seems like a compelling reason to postpone. Hey, if I don’t bring up any negative feelings they don’t exist, right?
Perhaps I also find it challenging because my practice is not very regular. I don’t do “morning pages” [the creative foundational tool promoted by Julia Cameron years ago] because I am always in a rush to get the day started and more often than not, writing ends up last on my list of ‘to-do’s’ in a day.
Another reason is that sometimes it feels so self-indulgent to take even more time to write after all the other practices I do on a daily basis. (really, how can people fit it all in??)
Yet when I do write, I feel accomplished in a precious indescribable way. It’s as if I’ve given voice to the unspeakable, to the deepest part of my soul. I am emboldened to have slayed the white page monster. I am a little more at peace. And I feel brave for looking at myself the way I know I need to.
There are very real benefits to this practice, and if learning about them will encourage you to write more, then read away here, and here, and even here.
You can start writing your thoughts spontaneously at any point in the day. Try just writing even one sentence at a time. Once you unlock that gate to your inner self, it will get used to the air and come forward more often.
Try any of these 7 Journaling tips to help you get started:
What you write is for you alone.
You don’t need a fancy journal book. A spiral bound notebook, or composition book (remember them?), or just some stapled pages will serve the purpose. On the other hand, you might choose to go in the opposite direction. Pick the most attractive book and writing implement if it will serve as an incentive for you.
This is not the place to worry about grammar or syntax (see #1).
You don’t even have to begin with words. You might try doodling at first, just to loosen up your creative brain. Or use pictures to represent a feeling or mood.
The next time you’re facing an issue, or a cross-roads, try ‘talking it through’ by writing.
Silence the “judgey” voice that tries to critique you at the outset. There is absolutely no wrong or right in this practice.
Even if nothing comes to you at first, you can begin writing “nothing is coming to me…” (guaranteed to work, let me know if it doesn’t).
Do you have a journaling practice? If so, can you share what it is? Your ideas can help others who are struggling, and we can struggle together. How about it? Offer your comments on InnerJudaism’s Facebook page.
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Tikkun Olam, תיקון עולם, literally “Repair the World” is a Jewish concept that barely needs definition. Showing up in many places, a form of these words is also recited at the end of the prayer “Aleinu”, the closing of many formal prayer services.
There, we speak of a future vision of wholeness and our ability, in the days to come, to repair the broken parts of our world within the majesty of the Source [le-taken olam b’malchut shaddai].
The message is that correcting the brokenness will not occur in isolation, but will be realized when we acknowledge our true spiritual connection with God. It is our job to bring out the sparks of holiness in our physical world.
How do we bring that idea down to the personal? In response, many people participate in “mitzvah days”, “days of service” and “Tikkun Olam” programs. We all look forward to the time when we can gather again to do this important work. But we can’t be on hold either. And when we really think about our responsibility to change the world, it can be overwhelming.
Judaism has your back. The word Tikkun appears as הַתְקֵן עַצְמְךָ in our sources and can be defined as “Repair Yourself” (also, prepare yourself). The change begins within, and that we can do now and all the time.
In Pirkei Avot [Foundational Ethics, 4:16], Rabbi Jacob says that our experience in this world is similar to our being in a corridor, a place to prepare ourselves for the next world, Olam HaBa.
A better world comes about by changing ourselves, by acting in the present moment. The actions we take might be minor, very small, but those actions ripple outwards.
Rabbi Israel Salanter, founder of the Mussar Movement (a movement focused on ethical behavior) in the 19th century came to this conclusion:
“When I was a young man, I wanted to change the world. But I found it was difficult to change the world, so I tried to change my country. When I found I couldn’t change my country, I began to focus on my town. I discovered that I couldn’t change the town. So, as I grew older, I tried to change my family.
Now, as an old man, I realize the only thing I can change is myself….
Then I can make an impact on my family…and from that, our family could impact our town. And that, in turn, could have changed the country and we could all indeed have changed the world!”*
Changing ourselves can only happen when we become intimately aware of our actions. We often drift within the passing of our days, only realizing our stumbles when we’ve already fallen off the cliff of our relationships.
There are many practices, built into Judaism, that gift us with capturing moments of awareness. Becoming aware of moments before they flit away is possible through blessings, meditation, prayer, and engaging in mitzvot (commandments—there are many that don’t involve large groups)—you can choose what works for you. At their core, all involve a ‘living-in-the-present’ focus.
Ironically, when we hold onto the present in these ways, the future is within our reach. This Tikkun of Ourselves, הַתְקֵן עַצְמְךָ, can be the ripple that turns into a wave for Tikkun Olam תיקון עולם.
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Aren’t I the only one here? What’s this business about me, a soul and all this spirituality stuff?
There’s a lot of talk about soul (not the music kind). This buzz is being captured by Disney’s just-released blockbuster movie by the same name.
So, do you feel a little out of this whole loop? Defining the indefinable is a familiar challenge (it’s hard enough to think about God, right?).
Judaism has so many beautiful teachings about the soul, so let’s examine one small way of understanding our soul.
Is the you that is reading this the inner you? How do you become aware of your own actions? Do you rethink things, mull them over in you mind? Do you replay events over and over? Who is the “you” that is doing this? Well, it actually depends. We know there are several voices in our head….and it takes time to gain a refined ability to figure out who’s talking. There’s the ego, the body, the mind—all competing for a ticket to be in the front seat of your show.
Not to mention the poor little soul struggling to get its’ own voice heard. What a cacophony.
Our egos are talking to us all the time, wanting to pretend that they are our voice. Know how you can tell? The ego’s voice is not actually very nice, it’s the one saying things like: “You’re an imposter”, “You got to be kidding me, you think that you can do that?” “I want this thing…NOW”, “I need to stay in bed…” and a lot of other unsavory tidbits.
That voice is the cruel judge, the procrastinator, the incessant advice-giver, the one who lives in fear, the snide critic, the self-centered egotist, and any other image that you can conjure up that works for you. Identifying the voice as one that speaks out of Fear not Love will help.
In time, you’ll get to recognize these uninvited intrusive guests, which is the first step in muzzling them (notice I didn’t use the word silence…it’s likely that won’t happen).
Ultimately, you don’t have a soul, you are a soul. Your soul knows what is authentically true about you, but over time, as you can imagine, that voice gets hidden under a lot of other, well, garbage. Some spiritual teachers are more delicate…saying that ‘spiritual veils’ cover the purest part of ourselves, which is our soul.
One tool to be able to discern your authentic voice is to try out Rabbi Manis Friedman’s recommendation which makes things far more simpler. Just think of your soul as having two aspects which can serve as a more trusted guide.
Is your voice telling you to be Selfless or Selfish?
When you spend a little bit of time quieting down the noise, and start listening to the voice that needs your help, the selfless one, you should gain better footing.
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The saying “there are no atheists in foxholes” presumes that once under the threat of death, the most avowed atheist will plead to God for help in order to live. But how about in when waking up to a freshly wrapped day? Who does the atheist thank? Perhaps nature. How about when there’s good luck? Who gets thanked then? Exactly who is the recipient of gratitude when things work out?
What about our daily experiences? Are we like the “everyday atheist” who has no need for regular interactions with the Divine?
How about when we find ourselves avoiding an accident and call out “Thank God, I almost hit that car” or when we mindlessly say “Thank Heaven, I remembered to do…” .
Are we able to pause in that moment and actually focus on our gratitude to the Creator? Or do we just move on….?
We also tend to write off happy coincidences as just ‘good luck’ or we might even thank “Lady Luck” for our good fortune. Worse, as Jews, we might mindlessly request that others “cross your fingers” (of Christian origin, referring to the cross) or “knock on wood” (ditto plus pagan origins) when we hope things will work out in our favor.
Yet, when we experience pain or are filled with darkness, we might reach out, calling out to the One Above for solace from suffering. Or when we need answers for the unanswerable. The times of intense struggle are often when we tend to reach out to a higher power, to the One who might listen and receive our pleas. Is it possible that our everyday language might be a stumbling block for us?
Our uncomfortable feelings with invoking God’s name might be due to several reasons, but one could be the difficulty in acknowledging God in language that doesn’t fit the Jewish concept of God.
“Judaism would be better off without the phrase “belief in God.” First, it is a Christian phrase, not a Jewish one, and it suggests that the essence of religion is faith – a Christian value. Second, the phrase implies a certain kind of God – a God in which one either does or does not believe, probably an anthropomorphic God, a cosmic puppetmaster who sorts the bad people from the good, and makes the rain fall.”
Michaelson states that the phrase “Belief in God” should be trashed in the ‘lexicographic graveyard’.
The trap that we might fall into is thinking about God as apart from us, instead of a part of us.
Rabbi Abraham Joshua Heschel writes about being in ‘radical amazement’ for existence itself, which is God. When we recite the Shema, we’re not just saying that God is One and not Two…we’re saying that God is All. Everything in our lives is part of the grand wonderment that is creation.
When we can experience life in that way, by regarding the world around us as special and sacred…and keep that within our minds even during the darkest days, we will be connecting with the spiritual deep within us.
It means turning off our own naysaying ego that interrupts with “but that’s not realistic”, “that’s too difficult to do on a daily basis”, “who has time to focus on that all the time?”, “I couldn’t possibly ignore all the bad things around me”, “that sounds too loosey-goosey for me”, and all the other blocks that will work their way into our path.
Ignore those voices. Pay attention to the smaller voice inside you, the voice that is part of something bigger and greater, the part that is aligned with Love and not Fear.
Try it.
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How different am I this week than I was the week before?
The chameleon has it relatively easy. Spending not too much energy, he gets a whole new look and adapts well to his environment. The visible outer change is prompted by a detailed inner process. We can learn from that.
Every week, I meditate a bit with a kavannah (stated intention) before ushering in Shabbat’s glowing candlelight. It is a brief glimmer of time to check in with myself. Did I progress this week? Was I kinder? More giving? More attentive to loved ones? Did I procrastinate less? Did I do what I set out to do? Did I change?
Sometimes the answer gives me a sickened regret for time not well spent. Rebbe Nachman of Breslov minces no words when he says:
If you are not a better person tomorrow than you are today, what need have you for tomorrow?
Thankfully, I will get another chance. As I usher in Shabbat, I focus on the beautiful teaching that all that was unfinished from the week is considered complete, the culmination. So, I get a reprieve. I get to pretend for a full 25 hours that all is as it should be. I love that teaching.
In a few days, we will welcome the secular New Year 2021 with arms wide open, ready to put 2020 to bed. On countless fronts, the year has been incredibly challenging. The only think left for us to think about is how, in 20/20 our eyesight/awareness might have changed for the better. And we can be grateful for that.
It comes down to not being quite sure that I actually did enough of what is truly important in 2020.
Despite all the zooming, tik-tok’ing, cooking, baking and cleaning—I am not sure that I journaled enough, prayed enough, talked to God enough.
I am not sure that I cleaned enough of my own soul’s ‘shmutz’ (Yiddish for dirt, rhymes with “puts”) that tends to block my inner being.
For me, being on a path of growth means just that…being committed to going from one place to another. And I have to leave the old place in order to start anew.
It is in our tradition, we are a people that leave places to start again in new ones. We have thousands of years of journeying in our Jewish DNA, beginning with Abraham and continuing on in almost every story in Genesis…we leave and finally arrive.
It’s been our history, chased out by pogroms, massacres, Inquisitions, death marches. We begin again.
So, I will begin again. I will get into the rescue ship, glad to leave 2020 behind, committed to undergoing chameleon-like change in the year ahead.
Starting with my inner soul, hoping that my outer behavior will be a reflection of my new colors.
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When we encounter another individual truly as a person, not as an object for use, we become fully human.
Martin Buber
The middle-aged grocery store clerk was puzzled for the third time by the vegetable that moved down the conveyor belt. I felt a little bad that she had to interrupt her scanning rhythm to look up the price yet again for an unknown vegetable.
After I told her what they were (leeks), I ventured “You must have to remember a lot of different vegetables”
Yup, especially since I don’t use any of the produce here. I don’t cook…
Really, how do you manage that?
In great detail she told me that her father lived with her, his health situation, her obligation to care for him, and her choice to buy only frozen food, since she only wants to prepare what she can ‘stick in the microwave’.
I tried to convey concern through understanding looks and responses, made more difficult by wearing a mask. Still, as we spoke, her face got more animated and her eyes brightened.
She revealed so much about her life to me in such a short time and in the process, made me more sensitive to her life situation. All in a few sentences, with a pitiful amount of effort.
It is so unbelievably easy to bring a little humanity into our interactions.
Martin Buber (1878 – 1965) writes about two kinds of relationships in his book I and Thou. First is the type he identifies as a transactional relationship, which tends to be utilitarian. You’re just a waiter/teller/cashier/delivery person) so I don’t really need to interact with you. What can you do for me? I don’t have time, but just give me the bill/receipt/total/message.
Buber calls this type the “I – It” relationship and describes it as ‘monological’, meaning each person is talking at someone, not really with someone. It’s like a conversation we might have with a bot in a chat box. Each party says what they want to say, and nothing about the interaction contains any personal recognition.
This one-way ‘broadcast’ honors neither the speaker or the listener.
However, the “I-Thou” relationship is one that Buber calls “dialogical”; when two people relate to each other beyond the one-dimensional. They honor each other as people made in the Image of God —B’tzelem Elokim. The highest form of this relationship is when we converse with God.
The people in the relationship recognize the holy in each other, and that special quality is a palpable sacred presence when two people get together. God is the electricity that surges between them when two people relate to each other authentically and humanly.
It is the meeting not just of two entities, but of two souls.
Questions you might want to ask
Think about the relationships in your life. How would you describe them using this paradigm?
What about the quality of your relationships would you consider to be sacred?
What might hold you back from relating in this way?
For the full text of Buber’s I and Thou, click here. https://archive.org/details/IAndThou_572/mode/2up
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As we approached a nondescript brick-faced building this amazing jazzy music from a live band filled the sidewalk space with inviting and energetic sounds. Saxophone and trumpet, along with piano and drums rhythmically provided a counterpoint to the quiet.
I wondered aloud what bar would possibly be open on a Sunday morning. I looked above the glass doors for some signage, but there was none. Not a single hint of what was inside. This was so strange.
But the music didn’t let me go.
So we lingered awhile, taking in the phenomenal music. I guess we might have been there a bit too long, because a bouncer-type person approached us through the closed glass doors, his arms muscular and huge, wearing a crisp white shirt and necktie with pressed pants.
Opening the door, he asked if we wanted to come in.
Since I couldn’t actually tell whether he was, in a nice way, asking us to move along and leave, or offering a genuine invitation to enter, my expression most likely said ‘thanks, but no thanks’.
All kinds of things ran through my head. Was this a gambling hall? An illicit private party?
Curiosity got the better of me. Almost as we were getting ready to move along I asked “What’s inside?”, probably a little too naïvely and not hiding the doubtful look on my face.
“Ma’am, we’re a Baptist church, wanna come in?”
What, a church??? Not what I thought at all.
“Uh, we were just listening to the music, it’s fantastic…so amazing….but we’re Jewish, but thank you….”
“You sure? It’s not a problem, you can come in and visit anyway.”
“But we’d be interrupting…isn’t there a service? Besides, we can’t stay long…we would have to leave…..” Of course, I was envisioning the services I was used to, when on Shabbat it would be almost pointless to arrive after the Torah service. We didn’t want to be disrespectful.
“It’s no matter at all, stay as long as you like, leave when you want. No pressure.”
Wow, this was a different concept.
So we entered slowly as he ushered us through heavy wooden doors. We found ourselves in a wide open room, filled with long wooden pews speckled with about 100 people or so. I was relieved to see that the surrounding walls were totally bare, no visuals or images that would have made us feel instantly uncomfortable, prompting us not to stay.
We sat in an unoccupied pew, toward the back of the room, trying to be inconspicuous. Right. We looked around and instantly felt so underdressed in our athleisure wear. We were a stark contrast to everyone’s Sunday best. Both women and men wore hats, and the women’s were works of art; feathers, sequins, and netting. We were also the only white people in the room.
This was another world entirely. A spirited chorus on the stage (bimah?), dressed in white robes, joined in for the next rhythmic rendition of a prayer, and everyone started clapping, slowly rising from their seats, energetically singing along. The lyrics melted into each other but nothing of what we heard was squirm-worthy for us. In fact, I hear more objectionable music around the winter holidays than I did that morning.
The music picked up and the excitement was palpable as the oak floor pulsed with the beat and as the stomping grew louder. Arms waved to the rhythm and it was evident that each person was making the experience personal. There seemed to be no peer pressure to behave in a certain way. This was striking.
Everyone was ‘all in’ and personalizing their experience. They were communing with a higher power, and it seemed as if that’s what they cared about and what they were there for. No one was looking around to see if their behavior was out of line, or too spirited.
There was no way I wanted to leave, even though I was an observer, because before my eyes were deeply spiritual people who were so involved in their prayer experience that I was mesmerized. I had never experienced anything like it.
The service continued in that way while people began noticing us. Some turned toward us and smiled, with kind and understanding looks that seemed to say “yup, we know you’re the only white people here, but don’t you bother about that, just enjoy.”
So we did. We listened to the minister preach as his arms emphatically gestured through the ups and downs of his message, which was about love and being true to the Lord and true to yourself. His passion grew to a crescendo, and his sermon ended with more singing and praise. If I took the word “Jesus” out of it, the message had meaning for all.
We left with an indescribable fulfilled feeling, and an appreciation for what we just witnessed, people who were enthralled with their faith and not shy about showing it, even to two outsiders.
When immersed in a truly spiritual experience, you are lost to thinking about time and the judgment of others. The purity of what you’re feeling surely carries you, and I think it is what we all strive for in our prayers, an untainted experience of the Divine so powerful that others can feel it.
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A little while ago, before you moved away, you had a very close friend. You spoke almost every day, and sometimes you finished each other’s thoughts. Often, there wasn’t even a need to say anything. You related to each other on a feeling level. If anything bothered you, you reached out. But time has passed, and your conversations are far fewer. You don’t share as much and so the details of daily life don’t seem as relevant. You pause before calling. You second guess yourself. When you do speak, the conversations are polite, but not as rich as when you spoke every day. How is that so? Wouldn’t you have even more to talk about now? But it doesn’t work like that. The more distance you have between times of connection, the more distant you feel.
The same is true of your relationship with God. It is difficult to muster up the emotional content you need to develop a relationship when you connect only a few times a year.
Prayer is about relationship. [Continue reading here…]
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“Now as then, the divine promise does not mean that we can leave the future to G-d. That idea has no place in the imaginative world of the first book of the Torah. To the contrary: the covenant is G-d’s challenge to us, not ours to G-d. The meaning of the events of Chayei Sarah is that Abraham realised that G-d was depending on him. Faith does not mean passivity. It means the courage to act and never to be deterred. The future will happen, but it is we – inspired, empowered, given strength by the promise—who must bring it about.” Rabbi Jonathan Sacks, zt”l
For most of us, these times are difficult and as many have said, this year has wreaked plenty of havoc in our lives. If we even begin to focus on the societal losses of life, personal space, and more, the list can be overwhelming. Hearing about the deaths of some of my heroes this year has added new reasons for me to be sad.
Rabbi Jonathan Sacks zt”l, Representative John Lewis (may his memory be for a blessing), and Justice Ruth Bader Ginsburg z”l were champions of justice and worked their entire lives on demonstrating the importance of standing up for what you believe in and not desisting from the huge effort that often takes.
Dealing with loss
This week’s parsha (portion), Chayei Sarah, puts death front and center. In the first few verses, we experience the cries of Avraham as he bemoans the loss of his life partner who accompanied him on his dogged pursuit of changing the world for the better.
Although I ‘got to know’ Sarah by reading about her in various Biblical stories, it was not until I studied the text in this parsha (portion) that I learned how much she was revered. Maybe my early impressions were formed because most often it seemed that Sarah was acted upon (“Quick, knead and make cakes, you will have a son, act as my sister”, etc.) and that her place was most often in the background. But as we get older we realize that the person behind is often the one steering the boat.
I was unaware of just how much she was respected and admired until commentators enlightened me on this (you can read my sourcesheet here). In Talmudic times, Rabbi Abba noted that of all the women in the world, the Torah only mentions Sarah’s age by numbers of days and years. It is if we are asked to truly focus on the fullness of her life. This is only evident by reading the Hebrew, where we are asked to repeat the word shanah (year) three different times. This makes us read her age slowly, not just run through how old she was, but to take stock on a life well lived. The midrash notes that the extent of her prophecy was even greater than Avraham’s (Shemot Rabbah 1:1).
The business of life
After Avraham bemoans his great loss, he gets up from sitting with her body to go about the business of purchasing land for her burial. These negotiations were complex and riddled with opportunities for failure. We are told that this was one of the tests that Abraham endured. After all, God promised him land but not that it would come easily. He had to deal with an incredible amount of obstacles to purchase the Cave of Machpelah which was at the edge of a field, not worth much, but for which he paid 400 shekels of silver, an exorbitant amount in those days (I learned that sum equals about 6 million dollars in today’s currency). And so it goes. Through loss, we often see a person in a new light. We focus on the legacy of their lives and what they leave us with, instead of the fact that they are no longer here physically. But we also challenge ourselves in new ways that we could not have predicted. We rise to the occasion. We overcome.
Through our losses, may we heal by carrying the important values of someone’s life in our hearts and may we continue on the path that they have set for us.
What would you do in an emergency?
I heard something disturbing that I couldn’t shake off. This is not what I usually write about, but I feel compelled to not let this incident go by without a comment.
A Russian jet crashed, on the runway, the rear of the plane totally swallowed up by flames as it made its emergency landing. The circumstances and causes are still under investigation. Seventy-eight passengers were on the plane, 41 of whom died.
The whole event was upsetting, but what struck me was how the reporter ended her report: “…..some were fortunately able to leave the front of the plane with their luggage”. This did not strike the reporter as odd, and there was not further comment as the station moved on to the next story.
It was the phrase “with their luggage” that got me sick. I couldn’t help visualizing the entire frantic situation (this is why I can’t watch violent movies)…people hysterically trying to get off the plane, escaping immanent death, while people were going into the overhead bins to get their luggage.
How could people think about taking their belongings at a time when seconds count? The aisles are narrow, people need to wait for others in front of them, any delay could be tragic. Would people value their own possessions over the lives of others? What does this say about how we honor ourselves as God’s creations? Everything in our Jewish tradition is about the preservation of life, not the preservation of things. On the holiest of days, even if it means breaking the rules of observances, we are taught that the value of life is above all else, a value that is known as “Pikuach Nefesh”.
I wanted to find out more information about evacuation procedures. Can people opt to hold up the evacuation process because they want to take their belongings? Doesn’t the Federal government have regulations about that? Google complied and with speed. Some things were upsetting but unfortunately not surprising.
This 168 page report, from the National Transportation Safety Board describes results of multiple evacuation procedural trials and sadly concludes “that most passengers seated in exit rows do not read the safety information provided to assist them in understanding the tasks they may need to perform in the event of an emergency evacuation, and they do not receive personal briefings from flight attendants even though personal briefings can aid passengers in their understanding of the tasks that they may be called upon to perform
The pertinent section for this discussion, Retrieval of Carry-On Baggage, states in passenger pre-flight briefing materials along with pictures, that “carry-on luggage should not be taken during an evacuation” (p. 78) making the message clear. In addition, flight attendants commanded passengers to “leave everything” during the evacuation. Despite these methods, passengers often took their belongings. In one episode, “nearly 50 percent reported attempting to remove a bag during their evacuation” (p.67).
The report noted that flight attendants receive training on ways to efficiently maintain a constant flow of passengers out of the emergency exits, however, “flight attendants reported that their attempts were often thwarted by passengers’ insistence on retrieving their carry-on luggage before evacuating” (p.67).
This has me shaking my head: “Passengers exiting with carry-on baggage were the most frequently cited obstruction to evacuation.” (Ibid). “By retrieving luggage during an evacuation, passengers increase the potential for serious injuries or loss of life.”
It seems that other posts have been written about this issue: “Don’t Be Selfish And Do This is an Emergency Evacuation” is an example and offers video clips of passengers evacuating an emergency exit with their bags.
I hope and pray that I will never be in the situation that people found themselves in today. I can’t imagine how frightful it must have been to be in that plane. I am trying very hard not to judge those who left the plane with their bags. Maybe getting their bags was their security. Maybe they resorted to robotic behavior. Maybe in times of crisis, they weren’t able to think clearly.
I learned a lot about human behavior today, and was mostly saddened by what I read. I know that as human beings, we so often rise to the occasion to help others, and I will focus my attention on that.
How are you tending to your soul?
“People are such perfectionists when it comes to clothing their bodies. Are they so particular with the needs of their soul?” Sara Schneirer (1890-1935).
Your soul is not separate from you, it is you. Everything you do makes a mark on your being. Your very presence is a gift from God. How are you caring for yourself? How are you tending to your soul?
We live in a selfish age. I know, no kidding—so I needn’t bother you with listing all the reasons why this is true. Believe me, it would be cathartic for me to do so. Are you sure you don’t want some examples? Okay, just one. In 2014, over 93 million selfies were taken daily. Ninety-three million. This narcissistic attitude permeates our entire culture and is not only limited to individuals, it is also the way companies do business.
Headlines depict company after company’s egregious behavior toward consumers: airbag negligence in cars, airline seats subject to fine print agreements, bogus real estate deals, industry price-fixing, and the numerous recalls of tainted food. There’s even a television show created a decade ago, with enough content to offer viewers a glimpse of dirty dealings called “American Greed”.
This culture of self-hood even extends to appeals by organizations to continually ask you to do things for them, even though you’re the consumer and should be the recipient of any largesse. They want you to like them, follow them, and also post and tweet about them. The goal is to enhance their image by connecting with you via the currency of your social media identity. Doesn’t this also seem like very self-centered behavior? However, why blame amorphous companies, when the leadership sets the tone.
This morning, Jim Cramer, a commentator on a business show said “we live in an arrogant society”. After reading the first published earnings report from Snapchat he flatly stated that CEO Evan Spiegel is “so arrogant” and needs to find some humility. He said this because Spiegel did not own up to the facts (a 20% loss) and laughed (Snapchat is a public company). Arrogance is the enemy of humility, because you become so wrapped up in yourself that you are unaware of your obligations towards others. You lose a sense of being connected with others. It is arrogance that has de-humanized the workplace so much so that employees rarely feel a sense of company loyalty, and when they do, it makes headlines. Not surprisingly, the CEO of oGOLead.com says that we’re in a leadership crisis.
Jewish non-profits can create a different model of leadership, one that has Biblical origins in our patriarchs and matriarchs. The desire to serve people (and a Higher Being) is a mark of humility. Being ‘other-oriented’ requires the ability to recognize that your place is not above another’s and arrogance occurs when someone forgets that. Recently espoused by Max Depree in The Art of Leadership, a leader is one who serves. Being a ‘servant’ leader today seems counter-cultural although it is where our roots lie.
Servant leadership means flipping the ‘what can you do for me’ equation to ‘what can I do for you’? This is not as simple as it seems. First, let’s take a fundraising example. I recently saw a huge billboard sign posted in front of a non-profit (bearing the ubiquitous thermometer) that said “Give so we can make our goal”. See? You might think, ‘what’s so bad about that? It’s honest isn’t it?’ But that approach comes off as just a little arrogant and demanding. How much more effective might it be to take the place of the other, the one who you’re trying to reach and think about their point of view. Why should people give to your campaign? How will their help contribute to making the world a better place? How can your organization serve others better by receiving a donation?
Next, let’s use membership as an example. I receive direct mail requests so often, and find most are highly ineffective, because they haven’t figured out the obvious. It’s not about them, it’s about the cause. Why should someone join? Believe it or not, the reason someone joins is not to become a member. There might be hundreds of reasons why your constituents might be motivated to be a part of your mission, and you need to discover at least some of them. In order to serve, you need to have information.
At the very least, it comes from a place of humility and a desire to learn, and not in any way like posting a selfie.
No digital devices in sight
The Los Angeles Times reported that California is coping, almost feverishly it seems, with new measures that require students to turn in digital devices before taking standardized tests.
“The proliferation of cellphones and their potential use for cheating has prompted heightened security measures on this year’s administration of standardized tests in California schools.”
In the previous year, students posted 36 questions from standardized exams on social media platforms. The consequences were serious for those schools where the posts were from. The 12 schools are not eligible to receive academic awards the next year.
I’m sure that other states will soon need to create their own guidelines to prevent just such a thing.
So, what is the news here?
This is almost too obvious–taking away cell phones and digital devices during a test?
Teens would say “no kidding.”
What I found remarkable about the article, was that although very specific details were given of the egregious acts, the article did not mention that there was a concerns over so many teens engaging in cheating behaviors:
“In all, 249 individuals posted 442 images of test materials that were linked to 147 schools in 94 California school districts.” (To be fair, “Most images were not of actual test questions.”)
There were no consequences mentioned in the article for the teens who posted the images or content.
However, we do know clearly the measures being taken to prevent such a thing in the future:
But we’re still left wondering if anyone is asking the big questions tied to these occurrences.
Specifically, was there any follow-up with the teens themselves?
What was the intention for these posts?
What are the ethical implications of these behaviors?
Did the students involved do this as a joke?
Was this an act of rebellion?
Or even the most primary question: Did the teens even think this was cheating?
I wrote some time ago about our role in guiding students toward moral clarity. At a later point, I wrote about how teens view cheating, and how shocking their experiences were to me. This is an issue that won’t simply go away. It will get worse.
I remember not being surprised when corporations, in the realization that so many ethical issues were on the line, and after so many improprieties and illegal allegations, began hiring Chief Ethical Officers.
“The position of ethics officer is of relatively recent vintage, first appearing in the early 1990s, according to Forbes.com.
The job descriptions for Ethics Officers insures accountability between a code of ethics and actual operational procedures.
It’s not a bad idea to institute this position in some school districts. An even better idea is starting to think that way now.
Reclaiming Judaism 