Tehillim/Psalms 119:43-45, "And take not the word of truth utterly out of my mouth, for I have hoped in Your ordinances. [44] So shall I keep Your law (Torah) continually, forever and ever. [45] And I will walk at ease (liberty), for I seek Your precepts."
Novelty and Pluralism as Cultivating Spiritual Desire
To be openly honest, for the last few months I have been pondering my own lack of enthusiasm for spiritual learning despite that it’s always been a passion and even now I still feel that drive (just minus some of the zeal). I've had many different opinions given to me: keep going through the motions, try something new, try something old, just relax and wait, change locations, change friends, become more traditional, etc, etc. As such, I've been attempting to formulate another option, but I did not invest much time into that endeavor. Serendipitously, Rabbi Nathan Lopes Cardozo just released an idea on novelty that speaks volumes to this idea. My attempt here is not to recapture his position, but to discuss the platform of ideas he presented and try to offer additional insights.
Often stagnation can occur when we are too satisfied with our situation. This has often been a criticism of Orthodoxy. However, Orthodoxy alone is not the only movement with this problem. In the Reform movement for example, a lack of sufficient desire for self-discipline and new understandings can lead to a different form of stagnation - one not associated with guilt or repetition - but a stagnation of development, learning, and internalization (i.e., desire). In fact, it is my humble opinion that no movement, to wit, no religion is devoid of this inherit barrier. However to characterize any movement deals a blow to the members of its establishment; the problems in one movement often exist in the other albeit sometimes in different manners or ways. Categorizing and castigating the other without careful self-examination first (indeed, more examination of self) is an inherit barrier to growth and tends us towards arrogance and stagnation. Therefore, this is an individual issue. So it becomes important to ask yourself: am I satisfied and am I spiritually developing – creating meaning?
For the “barren” however, is there a solution? Rabbi Cardozo was, as always, eloquent and touched on a possible action, but unfortunately did not take the lesson to the next level since that was outside the scope of his article. He has always been a staunch advocate for pluralism and for studying other movements, and indeed other philosophies. This form of study - pluralism - provides an inherit form of challenge and helping us to create new interpretations of the world. Our perspective or schemata is often strengthened and finds interest when it is challenged - unfortunately many people fail to recognize this and in the face of challenges decide to change circumstances in an effort to change their schemata, the exact opposite of what needs be done - and this is why we as a people often fail at change.
Indeed, if only personally speaking here, I can attest to the fact that when I study various positions I am intrigued, challenged, and am forced to broaden my horizons. It leads to a development or to find my own interpretation after viewing the various levels of truth and accuracy within each position. I better understand my position by sincerely trying to understand those who disagree and the breadth & depth of the reasons as to why they disagree. My lack of desire has lately been from stagnation from a lack of pluralistic study.
This is the exact reason why Torah Echad was created - to provide a place for Torah learning where people of any movement can voice themselves, remaining Torah positive and tolerant (proselytizing to other movements/streams has its places, but not so much here - the idea here is to encourage Torah growth, but not for any one stream). It is designed to attract those who are pan-Jewish, pluralistic, or more commonly referred to as “transdenominational” – which is an emerging part of the Jewish population (worshipping, praying, sending children to school/camp, etc. all in different branches of Judaism).
Secular, Humanistic, Renewal, Reconstructionist, feministic, Reform, Zionistic, traditional, Conservative, Conservadox, Masorti, Sephardic, modern Orthodox, Hassidic, Haredi, Karaite, and Kabbalists can all provide various viewpoints with varying levels of accuracy and attractiveness. Indeed, attraction (desire) is often the most influential in our decision-making process and affiliation. This is even true when people who feel one thing is more accurate, but just are not ready for it because another aspect is more attractive; attraction is often the critical apparatus. Attraction, they say is internal and not easily influenced (i.e., you cannot force it), though many people would like to know how to create it.
My intention is not to spear-head this idea of improving our sphere of influence (much research is out there on this, but having a solid/respected academic background in communication I can provide some help here), but I do wish to say a couple things on this point. Sincerity, love, and genuine respect are foundational; if you don’t feel it, at least try or be honest with the person with whom you are conversing with. Asking questions is often the best way in the door to the heart because it shows what the person actually desires to help/know rather than trying to sell them on something someone else wants to sell. In this way, positioning and tailoring comes into effect to show the person what there is to offer. Another critical component is “benefits” - what this means for me - a person does not want to hear they will go to hell or that they should just do something. Instead, showing them how it can improve their life or relationships will spark interest. Showing beauty and relevance will make a greater impact than trying to scare, coerce, or even giving practical benefits. Lastly, giving people space for them to do things on their own initiative is crucial, as well as giving them choices and other options (they merely have to be available, they do not usually even have to use/pursue them).
There is no one answer for this. What can be said though is the proceeding. What Rabbi Simon Jacobson wrote on the Aftermath of an Awakening (there is no direct link, but you can look here) is profoundly true. Being thankful and blessing those who bless us are critical. Those who can see G-d and acknowledge G-d are not just more open to spiritual awakening, but psychological research also suggests they are happier in general (Stumbling on Happiness
Finding confidence without ego, as Rabbi Jacobson alluded to, is what marks a person of faith who will bless the world with peace and justice. That so-called “Higher Power” doesn’t have to make us feel out of control; in fact it can give us meaning and purpose as well as enhance our true dignity. In any case, those seeking often need time, space, and devoted focused intention. Soul-searching is no easy task, but thankfully a soul doesn’t always need searching. We can feel spiritual during it and once the necessity gone then spirituality finds a void. Hence varied activities and intentions – the basis behind pluralism – are what will keep us fresh and thus, by nature of it being a renewing source, provide spiritual illumination.
Glossary:
Emunah - Hebrew word sometimes translated as faith. The meaning is related to certainty and firmness. Hence, emunah means "doing to support G-d" and "firm actions" as well as a certainty about knowledge, rather than just a hope. When we have emunah, we are trustworthy.
Ma'aseh - Hebrew word sometimes translated as works. It denotes practices, social conduct. Sometimes it means religious acts, other times it means how we relate to someone/thing.
Mitzvoth/Mitzvah - Hebrew for good deed(s).
Shema - "Hear and obey."
Shofar - [a Ram's] Horn. A musical instrument used for many purposes with significance pertaining to the word "Shema." It declares the voice and/or coming of the L-rd, to declare praise or mourning, to spur the heart in war, to declare victory, to rouse help, to spur repentance, a reminder of the covenants, prophecies & promises, a call to worship, a symbol of the destructive power of G-d; it functions as a Shema for all manners of Divine proclamations and human duties to G-d. c.f. Psa 18:2; 81:3, Isa 18:3, Jer 4:5, Joe 2:1, et. al.
יהוה (translit from rt to lft to lft to rt, YHVH) - the 4 letter name of G-d. A form of His longer name, "Ehyeh Asher Ehyeh" (alt, Ehyeh Asher Ahyeh) (Exo 3:14). IMHO, most probable pronunciations of tetragrammaton (accent on last syllable): Yihoeh (Y'hou-EH), Yahueh (as in gooey), Yehoah, Yahoveih. Mistakenly written and pronounced "Yahweh" (analysis for later study).
Related Scripture to Ponder:
Deuteronomy 6:6
Deuteronomy 8:17-18
Jeremiah 1:14
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