Help, that isn’t

Trying to help people isn’t all it’s cracked up to be!

I spend half my life holding the door open for people.  After all, isn’t that the polite, even gentlemanly, thing to do?  Yet unless you judge it just right, it ends up being more of an inconvenience than a help.  If they are just that bit too far away, then there are only two possible options.  Either they start quick-stepping to the door so that they can get through without making you wait. Or, they walk at the pace they would have done anyway and you end up standing there like a lemon.  The former is making them unnecessarily rush and expecting them to show gratitude for it!  The latter means that you both end up feeling uncomfortable with the situation and yet, unable to change what you are doing.

Another example is on the London Underground where the ‘right’ thing to do is to give up your seat to the elderly or those less able to stand.  You see someone on a busy, rush-hour train out of the corner of their eye and a surge of compassion comes over you.  You gesture for them to take your place, whilst you are prepared to stand in the sweaty abyss.  What a knight in shining armour! What princely valour!  Except, of course, when the corner of your eye misjudges someone’s age.  If you actually ask a middle-aged woman to sit, you are basically saying that they look elderly and worthy of special treatment, despite the multitude of middle-aged women there!  They laugh or give a half-smile, feeling acutely embarrassed that they were asked and say “no, you’re alright”; and you sit there embarrassed watching the floor so you don’t feel compelled to be nice again.

There are just so many examples.  I’m certainly careful before trying to be a peacemaker, when often the two people would rather have a good spat and don’t want my patronising nonsense.  What’s the moral of the story?  I don’t know.

Facetious Insignificance

A large part of what I like about halacha and Judaism is that things matter and nothing is to be treated lightly.  Our actions and deeds, the world and all its objects have meaning for us.  This is not necessarily to say that there is meaning out there to be discovered, as maybe we construct much of it for ourselves.  It is, however, a statement that everything should evoke a rational, ethical and emotional response from human beings.  More than anything, it a moral imperative to be serious and engaged with the world in such a way that befits our human dignity.

Any serious response involves making distinctions, putting things into categories and deciding priorities.  In the Jewish setting, this is embodied in commandments and custom but the ethical dimension may well evoke a less formal response in other cultures.  It is no less true than in any academic discipline where information is sorted, categorised and interpreted.  

Yet, too many people leave their rationality at the laboratory door, at work or in the academy, and take a ‘live and let live’ attitude to their lives outside.   It is the scientific categories and distinctions, for example, that really matter and everything else is plain vanilla by comparison.  And just like its corresponding ice cream flavour- why make a fuss about it?  With a twinkle in the eye and a shrug of the shoulder, any life-affecting obligation can be shook off:

‘Who cares what lifestyle I choose so long as I don’t harm anyone?  Morality is culturally relative and people can live as they please.  Why distinguish or categorise people or actions as that just excludes!’ 

This is not to say that no argument exists for relativism, libertarianism or excluding regulation from certain areas of your life.  It’s the way some people say with a look that tells you that it doesn’t matter a darn bit how you answer them.  The people for whom rationality is pointless because any distinction just doesn’t matter- to them.  Care-free people for whom any action is equal and every distinction irrelevant if it simply doesn’t bother them! 

This attitude in extremis- a failure to draw distinctions or let them impinge on you in any way- is a denial of one’s humanity.  It reminds me of a case in Oliver Sack’s The Man Who Mistook his Wife for a Hat about a patient who had a brain tumour and underwent a personality change, becoming complete superficial and uncaring:

Testing left-right discrimination was oddly difficult , because she said left or right indifferently…

‘Left/right. Right/left.  Why the fuss? What’s the difference?’

‘Is there a difference?’ I asked

‘Of course,’ she said, with a chemists precision.  ‘You could call the enanitiomorphs of each other.  But they mean nothing to me.  They’re no different for me.  Hands… Doctors… Sisters…’ she added, seeing my puzzlement.  ‘Don’t you understand?  They mean nothing – nothing to me.  Nothing means anything… at least to me.’

‘And this meaning nothing…’ I hesitated, afraid to go on.  ‘This meaningless… does this bother you?  Does this mean anything to you?’

‘Nothing at all,’ she said promptly, with a bright smile, in the tone of one who makes a joke, wins an argument, wins at poker…. Nothing any longer felt “real” (or “unreal”).  Everything was now “equivalent” or “equal”- the whole world reduced to a facetious insignificance

I’m not saying that those who don’t agree with examining the small things in life has a neurological disease but perhaps they are not fulfilling their true potentiality as a rational being.  Of course, what I like about Judaism may be what another hates.  This is what someone said was the best thing about leaving the religious-Jewish fold (http://daashedyot.blogspot.com/2010/08/better-know-kofer-sam.html):

The best thing... hmmm... maybe that you don't have to take everything so seriously. Every choice and action isn't considered such a major issue that you always need to be absolutely confident is the exact right thing to do

Now, whilst I certainly don’t believe in being confident that my actions are the exact right thing to do (in fact, I think halacha is about doing things even without that certainty), I certainly think my actions should be considered.  Whilst prohibitions or commands may be highly annoying, I’m not one for a care-free disposition and no-one can accuse me of treating things with a facetious insignificance.

Pro-Israel, Pro-Freedom of Speech

Dear UJIA,

I would just like to pass on my support and encouragement to UJIA Chairman Mick Davis, after the so-called 'shockwaves' that have been sent through the Jewish community.

I have both donated to and benefited from UJIA-funded activities and am now encouraged to do more so in future. 

As a Zionist, I support your activities.  As an advocate of Israel, I realise the potential for public criticism being mis-used and the need to be careful.  But as a critical human being, I am pleased to hear people speak their mind.

One may agree or disagree with particular views expressed.  However, it is absolutely right that the oft-used phrase "just because we support Israel, doesn't mean we support all government policies" isn't merely theoretical or vacuous.  And certainly the view of another Jewish leader that "diaspora Jews should never criticise Israel" is absurd and immoral.

As with everything else in life, Zionists have a plurality of opinions.  It is good for Mick to express his.  I'm glad UJIA is showing itself as a "big tent" for all Zionists

Shabbat Shalom.

Neil Clarke

A Toast to Cashing-In

In honour of iTunes now being able to makes lots of money off The Beatles, I thought I would offer an un-reasoned, but absolutely correct opinion as to their best album.  And the winner is….

Rubber Soul

It may not have the stand-out songs of Let It Be, and it may not have the musical influence of Sergeant Peppers or The White Album, but it is the best taken as an album in totality.   There isn’t a duff/embarrassing song on there and most stand the test of time. You can just sit back and listen to this fast-paced album right from beginning to end. The band seems completely at ease with their song-writing with all original songs and no pseudo-spirituality-  just a band doing what it does best.    

And that’s the final word.

Do non-Jewish actions count for anything?

Sometimes Facebook status messages and subsequent comments deserve more attention, and greater longevity, than they would get if hidden away on someone’s ‘Wall’ beneath hundreds of other messages.  This is one such status message.  Someone who has “Unofficial Jewish tendencies” and greatly attracted to Chassidut and Kabbalah became disheartened on hearing their views of non-Jews.  I believe the discussion bears on important issues. 

Please note: I have edited the discussion, changing names apart from my own and taken out the numerous personal comments.  It is not about the person involved but the issues involved.

---- 

Jane Jackson learnt today that my deeds "do not add or subtract from the state of creation, nor do they cause Gd to reveal itself or withdraw. All they can do is bring about their own gain or loss..." and is feeling more than a little disheartened.

Neil Clarke On the other hand, Rambam says "With a single good deed he will tip the scales for himself, and for the entire world, to the side of good."

Jim Bowen Bye, bye Chassidus

Jane Jackson Is Rambam referring to Jews perchance?

Jim Bowen This week Ramban calls Rambam a heretic. Judaism can descend into racism pretty quickly when you make an ontological commitment to certain chassidic ideas.

Jane Jackson Are you saying from a NON chassidic viewpoint that my deeds do effect a change in the spiritual realm? Or that there is no connecton between physical deeds and changes in the spiritual realm at all? Hmmm?

Neil Clarke As to your earlier question, Rambam does say "all men", as opposed to "all Israel" when talking about our customs during ten days of repentance. Plus, Rambam never makes an absolute distinction between Jews and Gentiles. We will find it easier because of the Torah but everyone has the same potential. He believes non-Jews have the same capacity for prophecy.

Neil Clarke As to your question about "spiritual realms" a non-kabbalist (let us leave chassidim out of it, because you can have non-chassidic kabbalists) wouldn't talk about 'spiritual realms' in the same way. But they would definitely say our actions have an effect in a) this world b) our soul c) G-d's accounting of us. Rav Hirsch, for example, thinks it makes mitzvot 'amulets' if you want them to effect (what he calls) 'dream worlds'. The Torah allows us to make spirituality a living reality

Jane Jackson So are you saying (or Rambam saying...) that non-Jews have a neshama with the same potential as a Jewish neshama in terms of spiritual growth and attainment (ie. in olam haba)? And would a non-kabblist say that a non-Jew's actions have the same effects in this world/our souls/Gd's accounting of us? Or lesser?

Jim Bowen Bilam is the key Torah example of a non-Jewish capacity for prophecy. Regarding your last question, the latter option is the more likely, owing to a fundamental disagreement in the nature of the spiritual realm. To clarify, I thought your... original quote was non-chassidic, referring to everyone. Neil, I refer to chassidus because it incorporates the kind of ideology which I'm assuming Jane is being exposed to here; I could be wrong. A non-chassidic kabbalist worth looking at if you want another take would be Rav Yitzchak Kook; I don't know if he would say something similar to what you've heard here, but somehow I suspect not. Where did this come from? A more level playing field is created by dispelling the notion of the divine spark within a Jew (something inherently present) and considering instead the divine potential of a human to become like Gd through their actions (which emulation we would say is possible through study of the Torah as an instruction manual to guide decisions).

Jane Jackson Non Jews do not have a divine spark then? I was reading Derech Hashem....

Jim Bowen I've always had a problem with the racist undertones when I've been told that non-Jews are fundamentally different and in some way 'spiritually' inferior to Jews. Don't have the sources to counter it to my satisfaction though I'm afraid; maybe Neil does. :)

Jim Bowen The question is not whether non-Jews have a divine spark, but whether such a thing as a piece of Gd exists in people at all. Rather, do we not all have potential to fulfil Gd's will? The non-Jew has fewer obligations, making it easier I suppose, but the more mitzvot required of a person the more difficult it is to do what Gd wants of you, thus the more praiseworthy it is to do it. I think. Does that make sense?

Neil Clarke I can't speak on behalf of all non-kabbalists! For Rambam, yes- a non-Jew has the same potential. Only Jews have a "divine nation" where all these things are written into our everyday laws and lives, and so we will be more likely to be successful. But 'the righteous of all nations have a place in Olam Haba'

Plus, 'neshama' may be a slightly different concept for non-Kabbalists. Kabbalists have it that a neshama is literally part of G-d. Adam Kadmon was an entirely spiritual being, and when he sinned the 'vessels shattered' into millions of pieces and got caught in the sitra achra- our bodies. 'Knesset Yisrael' is the totality of all these divine sparks trapped inside a Jew's body. Therefore: Jews souls = Knesset Yisrael = Adam Kadmon = Shechina.

In this picture, a non-Jew only has an animal soul because, whilst he can be as good as a Jew, he doesn't have part of that original divine spark.

A non-kabbalist wouldn't take that view of a neshama. The neshama is our purpose, that which animates our body and gives it 'the breath of life'. Non-Jews can elevate the physical as much as anyone else, as they also have a divine purpose. For a kabbalist, the physical is the sitra achra- "the dark side". For a non-kabbalist, the physical is neutral: we can either live an unredeemed animal existence, or use the physical in a spiritual G-d given way.See More

Neil Clarke Although, Jim in bringing up Rav Kook- yes, he was clearly a kabbalist. And he definately believed in "divine sparks".
He does write that he saw a Rembrandt painting, and thought that when the vessels shattered, he gave some of that light to Rembrandt to put in his paintings.

Also: Through dispersion among gentiles, [Judaism] gathers and incorporates the fragments of truth wherever it finds them scattered- Rabbi Elijah Benamozegh (1823-1900)

Neil Clarke Also, as for Bilaam the Sifrei says:

"There has arisen no prophet in Israel like unto Moses" but in the Gentile world there has arisen[such a prophet]. And who? Balaam the son of Beor

So, he had the potential, but he blew it!

Jim Bowen See Derech Hashem as a good representation of a kabbalistic world view, but not the be all and end all of orthodox Jewish thought; it's one version of Judaism, but is not the whole. Ramchal's writing is rooted in a kabbalistic and chassidic tradition which you are under no obligation to adopt or accept.

Jane Jackson Yes, that goes make sense, non-kabbalists see it as though there isn't necessarily a divine spark in Jews or anyone... and that anyone - Jew or non-Jew - has the potential to realise Gd and elevate the physical and use it for it's spiritual purpose? But it's harder for a Jew as they have more 'rules'. Ok. I like kabblistic thought but at this time... it's quite hard for me to feel so pointless...

Neil Clarke I just want to end on a positive- sometimes when one spends their time arguing against something, they end up sounding negative...

As such, I certainly do believe in a 'divine spark' within us. It is t...hat spiritual element G-d has given us (whatever that might be) which allows us to be more than just an animal, and allows us- through our actions- to resemble the divine.

As it says in Tanach, in the Book of Kings/Melachim:

"I call heaven and earth to witness, BE A MAN A JEW OR A NON-JEW, man or woman, manservant or maidservant, only according to their actions will the spirit of G-d rest upon them"

Working Life…

Working life certainly takes some getting used to!

The earliest I’ll finish work is 5.30- and only because I have just started the job.  This is followed by an hour and a quarter squashed commute back on the underground.  Then, after I have done a few sits up and had a shower, gobbled down some delicious pasta topped with ketchup in 5 minutes flat and gone to synagogue for evening prayers, it is already 8 in the evening! 

I then, depressingly, only have two hours to myself to do something.  One thing.  I have the choice of watching Star Trek or doing some reading or see a friend for an hour or playing an instrument or writing something interesting or do some learning.  But only if I’m decisive.  If I just mill around for a bit- say, half an hour- I find its already getting too late to do anything.  The instrument will disturb the neighbours, it will be pointless seeing the friend for such a short time, I’ll be too tired to learn and I’ll miss the beginning of Star Trek. 

Of course, if I am sociable and go straight out for a few pints after work with my colleagues, then it is literally back to bed slightly woozy without even doing any exercise, going to synagogue or having a shower.

Today I wrote this. Better luck tomorrow.

Delivering Value

“Adding Value” is one of those potentially vacuous pieces of business talk that one has to grow accustomed to.  We need to focus- so the jargon goes- on the “Value Zone” and deliver our resources there.  My development goals will be around how I can “deliver value” for the company.  The steps from procurement through to sales is a “physical value chain” which can be modelled by a “virtual value chain”

Of course, there is nothing wrong with the idea, as such.  It’s just about the competitive edge that comes from adding something that will deliver great benefits for little costs.  It is the extra feature that makes something greater than the sum of its parts.  Basically, add a lick of paint to the walls of your house and you’ll get a much better price for it!

However, when I see a Royal Mail van with “Delivering Value” emblazoned on its side, I tend to think that it would be much better if they could just “Value Delivery” instead!