Torah Reflections October 11-17, 2015


Genesis 6:9 – 11:32

Noah: A Righteous Man in His Generation?

There is a thought-provoking Midrash about Noah from this week’s Torah portion that details a debate between two rabbis as to why the biblical author begins with introducing Noah as “a righteous man in his generation.” [Gen. 6:9] Why, the rabbis ask, insist on specifying “in his generation?”

 Rabbi Yehudah said: Only in his generation was he a righteous man [by comparison]; had he flourished in the generation of Moses or Samuel, he would not have been called righteous: in the street of the totally blind, the one-eyed man is called clear-sighted… Rabbi Nechemiah said: If he was righteous even in his generation, how much more so [had he lived] in the age of Moses.

[Midrash Rabbah – Genesis XXX, 9]

We recall from Noah’s story that—in his generation—corruption, violence and lawlessness reigned supreme in the world, which prompted God to decide to wipe the human race from the face of the earth through a great flood. Compared to the rest of humanity, the Torah tells us that Noah was a “tzadik:” the embodiment of justice. He was “tamim:” wholehearted, innocent and humble. His name itself means peaceful, quiescent, and equanimous. Our text goes so far as to specify that “Noah walked with God.” [Gen. 6:9] This is who Noah was, so God spared him.

At first sight, one would be tempted to side with Rabbi Nechemiah in his assessment of Noah’s righteousness. We see in our time, with our generation wrestling still with corruption, violence and lawlessness, that the voice of the just is drowned by the cacophony of mind-numbing distraction that overwhelms us. In a highly materialistic world, surrounded on all sides by a culture of greed that relentlessly tugs at our ego to get more, be more, have more, regardless of the hurt and the devastation that come in the wake of our race to self-destruction, who has the capacity to remain impervious? When the world around offers us a non-stop whirlwind of diversion, it takes a virtually inhuman feat of character to stay untouched, quiescent and equanimous; to stave off those influences and preserve one’s integrity, ethics and authenticity.

But Rabbi Yehudah’s argument is just as legitimate. For even when Noah was the quintessential personification of justice, humility, peace and equanimity, he lacked a certain quality that would allow him to stand with the likes of Moses or the prophet Samuel. Yes, Noah “walked with God;” but for Rabbi Yehudah he did so a little too blindly. To understand why, we need to look back at our story. Right after we are introduced to Noah, we immediately see God openly telling him of His genocidal plan. He at once orders Noah to build an ark and tells him precisely how to do it. He commands him to take on board the precious cargo He specifies, giving him the most detailed instructions. God is clearly in charge, controlling every aspect of the project. Noah isn’t even the one to shut the door of the ark once the waters begin to rise; God does! We read, time and again, that “Noah did just as God had commanded him: that is what he did.” [Gen. 6:22] Even when he knows with certainty that the waters have receded and that it would be safe to leave the ark, Noah waits for God to order him out. Noah displays a total lack of initiative, and his silence his deafening. He quiescently obeys. And that is Rabbi Yehudah’s point; Moses and Samuel would never have remained silent in the face of God’s declaration of intentions. They would have stood up to God, challenged Him, and forcefully argued with Him to spare the lives of millions. What good does it do to reach the spiritual heights that Noah reached if it doesn’t infuse a way of being in the world that is fiercely compassionate, uncompromisingly loving and caring? Spirituality cannot exist in a vacuum, certainly not in our generation. It has to translate into concrete actions to benefit others, heal the planet, and support the stirring of a transformed dreamer, dreaming a different dream for our world.


Day of Awe Musings – September 22, 2015

Putting Our Name on The List

Day Nine

If these Days of Awe have revealed anything to me this year so far, it is — above all — that the work has to start with us. Doing the work of forgiveness is far from easy, far from comfortable; yet if we commit ourselves to healing, to living our lives with a more open heart — and manifest this commitment in such tangible ways — then I believe that we will inspire others who — by witnessing our actions — will be moved to do the same. This is where true Tikkun Olam awakens, where the Healing of our World is allowed to truly take place. When enough of us are able to shift the energies in our lives to be more loving, more inclusive, and more forgiving, we can’t help but watch these energies begin to ripple in the life of our communities and in our world. Our individual work is the most important work. It is, therefore, critical that we put our name on our list as well, and begin our journey by forgiving ourselves. This is your final assignment on this Day 9; to take the list from Day 4 and simply add your name there.

Tonight we are meeting again as a community to celebrate the holiest day in the Jewish year. And even though we have been hard at work preparing ourselves to meet this day through these “Days of Awe” musings, in the moment we step into the sanctuary we unavoidably realize how unprepared we truly are. I hope you do. I hope you come to this moment with some level of trepidations, knowing you are not ready, and with the Avinu Malkeinu prayer in your heart. The Avinu Malkeinu prayer is what we declare on Rosh HaShanah and Yom Kipur, standing in the Presence of the One: “Avinu Malkeinu… Ein Banu Ma-asim,” “Holy One of Being…we have too few good deeds,” or, as I like to translate it: “Holy One of Being… we’ve got nothing!” We come to this day with nothing. We come to this day with the precious emptiness of who we are. We are not ready. And because we are not ready, we can step into the day open to receiving whatever it is we came to hear. We surrender into our not-readiness, we let go of our expectations, and make ourselves available to discover what is yearning to be revealed this Yom Kippur.

G’mar Chatimah Tovah, may your name be sealed for Good in the Book of Life.


Day of Awe Musings – September 21, 2015

Making Amends

Day Eight

Making amends is truly when the rubber meets the road. We have done all this work forgiving others, and now we have to go out there and repair the damage we have done. If we worked on our letter yesterday, and rehearsed our conversation, we might feel ready. Yet pride, fear and procrastination can stand in the way of healing. How will we be received? Is the person going to retaliate? Perhaps we are still pining for a certain outcome, or secretly hoping we can be absolved of our responsibilities? But like Nachman ben Aminadav of the famous midrash, we have to walk through our fears, let go of our expectations, and trust that the seas will part for us.

When it comes to making amends, like with many other things, timing is everything. We should not make amends if our doing so will cause more harm, and, when we do, we need to wait for the right opportunity to present itself. There are cases when making amends is impossible; we are unable to locate the person we have harmed, or that person is now deceased. In these cases, it is possible to have the conversation as a visualization; or, if we know where the person is buried, to go to the grave and read our letter to them. There is also a level of hurt, a level of damage that can never be repaired. If we have caused deep emotional, physical or psychological pain to another being, there might be nothing we can do or say that can heal the pain. But this doesn’t preclude us from taking responsibility and making amends by doing related community service for example. In contradistinction, there are cases where correcting the wrongs we have done can be accomplished immediately. If we stole, can we return what we have stolen or make financial reparations? If we broke a promise can we fulfill it now? If we slandered or affected someone’s reputation, can we publically make a declaration to set the record straight? If there is anything for which immediate repair can be made, we must not delay in taking action.

In the same way, we must seize the right opportunity to make amends when it presents itself. The context of the High Holy Days is such an opportunity. Amends need to be made in person, or, at least in a phone conversation, nothing else will do. Prepared to make amends to the person in your letter, you might want to send them an e-mail or let them know in person (if you meet them at synagogue for example,) that you would like to set up a meeting with them. Tell them why.
As you meet with that person, ask for their listening ear and–if you feel well rehearsed–share with them the words you have prepared. It is also perfectly acceptable to read them your letter instead. Whatever happens next, we are to remain an attentive, humble and authentic listener. The person might share with us their story, the pain they suffered that remained beyond our awareness, and all we are asked to do is bear witness to the suffering we have caused. Now they also might refuse to meet with us in the first place, and, they might reject our amends altogether. That’s OK. Remember that we need not harbor any expectations as to how our apologies may be received; our job is to offer them regardless. Our rabbis teach us that we are to make three humble and genuine attempts. If all three are rejected we are to consider ourselves clear of our duty.

Ultimately, we are to make amends to all the people on our list. Some conversations will be less difficult to have than others, and could take place within the next few months. Others might take us many years to even consider having. There may even be one that will remain beyond our reach in this lifetime. As the famous quote from Pirkei Avot–the Ethics of The Fathers–reminds us: “You are not required to complete all the work, but neither are you free to desist from it altogether.” [Avot 2:21]

Tomorrow, as we all ready ourselves to meet in Synagogue for Kol Nidrei in the evening, I will share some concluding thoughts for these “Days of Awemusings. And then we’ll have all day Wednesday to be together as a community, and support each other through the transformative experience that Yom Kippur can be.

G’mar Chatimah Tovah, may the Divine seal be for good


Day of Awe Musings – September 20, 2015

Preparing to Make Amends

Day Seven

On Day 5 of our “Days of AweMusings, we made a list of the people we have hurt. We selected one person from that list and went through a little writing exercise about our hurting this person. Today we prepare ourselves to make amends to this person. Before actually and personally making amends, we have to lay the groundwork for an optimal conversation. One of the ways to do this is to write out how we imagine the conversation taking place, including what we will say. I offer that we write the words we will be sharing as a letter. Here are a few guidelines for this exercise:

  1. Only write using the pronoun “I.” This is about sharing what happened from our perspective, what we did, and taking responsibility for what we did. This is not the place to tell the other person what we think they did wrong, or how we believe they contributed to what happened, even though we, too, might have been hurt in the process. This is solely about us and about the part we played; about accepting responsibility for what we have done. Forgiving them for their part was in Day 6 of our retreat.
  2. A good start for our conversation, our letter, would certainly include the words: “I am aware that I have hurt you.” Now, without retelling in your own words the story of what happened–the other person doesn’t need to be reminded of the pain you already caused them and relive it, and certainly not your version of it–write about your own hurtful behavior (i.e. admit the exact nature of what you did) and how you are aware it affected them. Then, write what you believe triggered for you this behavior (i.e. I was judgmental, I was controlling, I was jealous, I was afraid…etc,) which expressed in such hurtful ways.
  3. Conclude with “I am sorry,” and pledge to do your best and work on yourself not to repeat what you did again. Do not ask for their forgiveness. Whether they forgive us or not is their prerogative and none of our business; we are not doing this to achieve any preferred outcome, or with any kind of expectations.
  4. Admitting the harm we caused, being truly sorry, and willing to go to any lengths to change our behavior is as admirable as it is painful. But our rabbis are clear; this is only one part of the process. The other part is that we are to be willing to do anything in our power to repair the damage we have done. This means that, together with our apologies, we are to humbly ask the person we have hurt what they think would be an appropriate and reasonable action for us to take that would repair the damage we caused; and if appropriate and reasonable, to pledge to do so.

Take your time to write this letter and really prepare yourself for this healing conversation. Tomorrow we will talk about the “how to’s,” address the fears and other emotions that arise when we contemplate having such a discussion, and make suggestions about how to overcome them.


Day of Awe Musings – September 19, 2015

I Now Forgive

Day Six

On this Day 6 of our personal retreat, we come to a place where we might be ready to forgive. On Day 4 we brought to mind and wrote about a person who has mildly hurt or offended us. I invite you to have what you wrote in front of you for this exercise. As we begin, I would like to remind you that forgiving is not of the mind but of the heart. We cannot think our way to forgiveness, we can only open our heart to being forgiving.

Steps 2 and 3 of our Day 4 writings, were there to help us see for ourselves the difference between what happened (step 2) and the story we have about what happened (step 3). Just like we cannot change what happened, our aim is not to change the story we have constructed about what happened either. Some of us have created that story such a long time ago that it has become part of who we are; and those of us who have written two “then & now” stories under step 3, might have also realized that our story changes and evolves as we do anyways. Forgiving is about releasing the grip that this story has over us, the stranglehold it has over our heart; realizing that, though we have this story, we don’t have to remain bound to it forever. And why we keep ourselves bound to that story, stuck in our anger and our resentment, is because of step 4. The pain and suffering our own lack of forgiveness causes us, stems from our inability to let go of our need for the past to have been any different than it was; whether we look at the facts or at our own story about them. What you wrote in step 4 is what keeps you stuck and what needs to be released. How do we do that?

We let go of our need for the past–factual or storied–to have been any different than it was by becoming a little more humble. Step 5 of our Day 4 writings was there to help us begin this process by supporting our taking responsibility for our part in what happened. As long as we place 100% of the blame on the other, nothing will shift. But if we can see our part in the drama being just 1% even, then we have a chance; because this 1% represents our heart slightly opening. In time we might realize that the percentage is even greater, that it even is often 50/50. Whatever the case, we are to acknowledge that we, too, contributed to what happened.

The other part of our humbling ourselves is connected to yesterday’s exercise, when we wrote about those we have hurt. Because that’s what we all do, isn’t it? Sometimes we hurt, sometimes we get hurt. It is part of our human condition. You might not remember but it was part of the deal you signed before deciding to be born into this dualistic world. Dualism means conflict. We hurt each other not because anyone of us is inherently evil, but, paradoxically, because most of us want to be happy. We all run towards pleasant experiences, and we all run away from unpleasant ones. And because of all this (mostly unconscious) running we are bound to bump into each other and hurt each other.
Acknowledging our part in the drama, recognizing the universality of our human condition, we are humbled. Our past couldn’t have been any different than it was.

And so, perhaps, we are now ready to let our heart open, to let go, and forgive the person we wrote about. If we are, as in the Ribono Shel Olam prayer we simply say to ourselves: “I now forgive.” That’s it. Now you will know if you truly did forgive because the next time you tell the story about what happened, you won’t get activated, there will be no energy there. Your heart won’t race, your body won’t tense, you will remain calm and equanimous. And when that happens, you will know that you are ready to bring up the next name on your list fromDay 4.
As we practice forgiving, one name at a time, we might sense a shift in us where our heart remains open and we realize that forgiving is not–and never was–something we do, but something we are. And so when the next person comes around and hurts us, as we know it will unavoidably happen, we can step into that place with an already humble and forgiving heart.

Tomorrow we will turn back to working with the story about the person we have hurt, and begin a two step process around making amends. More fun than anyone should be allowed to have!
I am extremely grateful for your willingness to engage in this process and for continuing, dayafter day, to read and do the practices. Your presence is deeply inspiring!


Day of Awe Musings – September 18, 2015

Searching The Heart (II): A Practical Exercise

Day Five

Like I promised yesterday, we are trading places for this exercise and will now be looking at the people we have hurt. The first few steps of the process are similar to what we already did:

  1. Begin by making a short list of people you know you have hurt. Some in big ways some in more benign ways. Here too, there could be 3, 5 or up to 10 names on this list. See if you can rank them, putting at the top of the list the person you know you have hurt the most and the others in declining order.
  2. Take the person at the bottom of the list (whom you have hurt the least).
    Write out what happened as factually as possible (without layering your own story or your emotions over it). Remember to write this part like an “incident report” or like a reporter would.
  3. What was the reason(s) for your hurting that person? What emotion(s) did they bring up in you (i.e. anger, resentment, jealousy, guilt, etc)? Did you act from a place of fear? If you felt threatened, what felt threatened? Here, too, let yourself be as peevish and self-righteous as you need to be. No one else will ever read this but you.
    What aspect of what they did, or their way of being, brought up such hurtful reaction from you? What was your opinion of them at the time (i.e. arrogant, loud, obnoxious, dishonest, evil…etc)? Please consider that, perhaps, these qualifiers may be parts of yourself that you dislike or have disown, but that you, sometimes, act out as well.
  4. How did you benefit from acting in such hurtful ways? What did you gain by reacting this way? What was it about for you: feeling more powerful, asserting your authority, maintaining control?

Remember that this is not about beating yourself up. What happened happened. This is about being aware of, and taking responsibility for our behavior as a first step. Later we will work together on taking appropriate action for healing, and to make things whole again in our life.
Tomorrow we will talk about “Deciding to Forgive.” I invite you to read again what you wrote yesterday about one of the persons who hurt you. Are you ready to forgive him/her.


Day of Awe Musings – September 17, 2015

Searching The Heart: A Practical Exercise

Day Four

This is the time in our retreat when we get to practice. We can hear about forgiving, we can read about forgiving, but all the books and the talks in the world won’t help if, at some point, we don’t roll up our sleeves and get to work.

Now, your mind might come up with a million excuses to delay, postpone or refuse to do this work altogether. It might try to lure you into doing more “fun stuff” instead, or bring up that “to-do” list of all the things you “should” be doing rather than “wasting your time” with forgiveness. That’s normal. That’s what the mind does. Remember that the mind is afraid of change and will bring up a thousand thoughts to maintain the status quo. But here is the thing; you don’t have to believe in these thoughts. They are just thoughts. They come and go. And if you don’t get attached to them, they’ll soon be gone, replaced by other thoughts.

Here is a common meditation practice that might be useful: 1) acknowledge the thoughts as they arise, 2) thank them for their presence and for looking out for you, 3) tell them that you will do the work anyways, and 4) bid them farewell and let them go. All that in a calm and compassionate voice. Ultimately the mind will let go once you are busy doing the work.


  1. Begin by making a short list of people you hold anger, upset, grudges, resentments against, because they have hurt you. There could be 3, 5 or 10 names on this list, but no more. See if you can rank them, putting at the top of the list the person who has most hurt you and the rest in declining order.
  2. Take the person at the bottom of the list (who has hurt you the least). Write out what happened as factually as possible (without layering your own story or your emotions over it).
    Companies often ask you to fill an “incident report” when someone gets injured. Think about this part of the practice as filling an “incident report.” If it is not just one incident, you might think of yourself as a journalist reporting the facts of a story.
  3. Write why you were hurt, why you are angry/resentful/upset at that person. Describe your feelings and emotions freely and honestly. Let yourself be as whiny and peevish as you need to be for this part. No one else will ever read this anyways.
    If the event is far in the past, you might have to write about your hurt, feelings and emotions twice. First, imagining/reliving what happened in your mind at the time it happened, and writing about it in the voice of the person you were then. Then, doing it again from the perspective of the person you are today. Note the difference.
  4. What would you have wanted to be different? How would you have wanted the other to act differently? What should they have done/said instead? Describe your opinion of who/what that person is (i.e. arrogant, dishonest, selfish, evil…etc…)
  5. Assess honestly and with integrity what your part is in all this. What could you have said/done differently?

The point is not to fix what was. It was what it was. The point is to be aware; to be aware of the whole picture, of all sides at play; to see the facts from our fiction; for awareness itself heals.
Tomorrow we will repeat this exercise but switch roles and look at the people we, ourselves, have hurt.


Days of Awe Musings – September 15, 2015

Back to Life, Back to Reality

Day Two

The Ten Days of Awe between Rosh HaShanah and Yom Kippur, are an opportunity to enter into a time of personal retreat, the theme of which is “forgiveness.” The path of forgiveness is one of the most powerful spiritual paths available to us. Forgiving ourselves and others, and even–for some of us–forgiving God, can be a compelling pathway to moving beyond the narrow confines of our ego and finding greater peace within. Forgiving helps us move from our obsessive concerns with our small self and its compelling, mesmerizing stories; and toward our Higher Self, free from stories and obsessions.

But we already know all of that! We’ve been to S’lichot services, to Rosh HaShanah services, we even have gone on and participated in the annual Tashlich ritual that calls us to cast off the old stories and old resentments that keep us stuck. Each time we’ve heard yet a different version, a different take on that same message we’ve heard a thousand times before. Forgiving is not about forgetting, erasing, denying or whitewashing the past. Nor is it about revising it or making anything better or different than it was. Forgiving is a good thing. It’s good for us; it is a healthier way of being, it frees up the energies bound up in our stories, our grudges about the past. We know all of that. We don’t need any more convincing. Yet we don’t do it. And now it’s the day after Rosh HaShanah and we are busy with life, kids, jobs, traffic.

And that’s OK. That’s what is. This process is not about beating ourselves up or making ourselves feel guilty. This process is about starting where we are right now, just as we are, with all our limitations. Our ego is not going to surrender that easily! Of course it is going to rationalize its way out of forgiving! And with every thought at its disposal! Especially the ones that convince us of how busy we are. The ego–who fears change–likes these thoughts because they have helped it successfully postpone so many other life-changing practices before, that it knows them to be reliable. So, OK, just be present to that. Watch how easily we all slide back into unconsciousness. Simply be aware. On this Day Two of our Ten-Day Journey we gently and compassionately acknowledge the truth of our conditioning. Today, we look at ourselves just as we are. That’s it. Tomorrow, we will take our next step together, and address our ego’s fears.

I look forward to sharing in this journey with you.


Torah Reflections – August 30-September 5, 2015

Ki Tavo

Deuteronomy 26:1 – 29:8

Let Your Heart Crack Open  

This week’s Torah portion begins:
When you enter the land that the Eternal your God is giving your as a heritage, and you possess it and settle in it, you shall take some of every fruit of the soil, which you harvest from the land that the Eternal your God is giving you, put it in a basket and go to the place that the Eternal your God chooses to have His name dwell… You shall then recite [a prayer] before the Eternal your God… You shall leave [the basket] before the Eternal your God and bow low in the Presence of the Eternal your God. [Deut.26:1-10]


With only days separating us from Rosh HaShanah, the Jewish New Year, Torah is laying out for us a threefold path to meet the moment in its fullness: bring a basket of your fruit, pray and bow. Though in our time we no longer come to moments of solemn convocation such as the High Holy Days with baskets of fruit from our land, today’s equivalent might be engaging in these awe-inspiring holidays by bringing to them the honest assessment of our personal work this past year, the true fruits of our personal harvest.


But what about prayer? For many of us, the experience of prayer—especially during the High Holy Days—consists of reading pages and pages of prescribed formulas that only come to life for us because of the familiarity of the melodies that accompany them. And so our challenge, this year again, is to enter into prayer on these High Holy Days with a different intention, a different goal; that of letting our heart crack open. The Kaballah describes our hearts as being sheathed by klippot, husks or shells. Our mystics teach that through the practice ofmitzvot (mindful living,) meditation, and focused prayer; one is able to incrementally open one’s heart and uncover the Divine sparks hidden within.


It is our task to come to these upcoming High Holy Days with such kavanah, with such purpose; to bypass our ego’s natural resistance to doing the inner work at hand, and enter into prayer with both humility and receptivity, and “bow low in the Presence of the Eternal.” True prayer is that which is allowed to flow from the heart, not from the mind. Merely repeating words from a prayer book won’t do. We are to enter into prayer the way Rabbi Nachman of Bratslav did; engaging God in raw, unadulterated straight talk—the way one would with a best friend—honestly, sincerely, and genuinely. Through the deep surrender and profound letting go that accompany such an experience, we can breach the shells around our heart and discover, through the fissures, the light of Being, the light of Love and Compassion bursting forth from within.


I offer that we come to the High Holy Days with the basket of our life-review in hand and, on our lips, just one humble prayer: “Ein Banu Maasim” – “Holy One, we have too few good deeds.”  I suspect that with our bowing, in that space of profound humility, we will find the tightening around our heart begin to release, and our words, steeped in the light of Love, will be carried along to reach the soul-level. There, liberated from the stranglehold of the ego on our life, we will be able to open ourselves to the possibility of deep transformation.

Torah Reflections – August 16-22, 2015


Deuteronomy 16:18 – 21:9


The Healing Power of Self-Awareness  

This week marks the beginning of the month of Elul, the last month of the Jewish year. Less than 29 days separate us from Rosh HaShanah, New Year’s Day. Elul is a month of preparation ahead of the High Holy Days, a time of personal inventory. We review the year that was, fearlessly assessing how we have “shown-up” in our world against the yardstick of our own values and principles. This process is called Teshuvah/returning, because no matter how far we have drifted away from our center, engaging in this practice with honesty and integrity allows us to return, to re-align ourselves with our soul, our Higher Self. Teshuvah is a way to heal, to forgive and be forgiven, to learn from and let go of the past; a way which ultimately supports our reclaiming our own inner wisdom.

But how do we enter into such a process? Because we are so good at criticizing and condemning ourselves for all our faults and failures throughout the year, how do we engage in a thorough moral inventory, openly examine the character flaws that impact our lives, without falling into excessive self-righteous flagellation which can easily turn into an ego trip down the I-am-the-worst-evil-person-that-ever-was road? The first verses of this week’sTorah portion—which inaugurates the month of Elul each year —give us instructions in regard to this inner process:

         You shall not judge unfairly; you shall show no partiality; you shall not take
bribes, for bribes blind the eyes of the discerning and upset the plea of the just.
Justice, justice shall you pursue, that you may thrive and occupy the land that
the Eternal your God is giving you.
[Deut. 16:19-20]
Judging, Torah reminds us, is not condemning. Judging is hearing arguments from all sides, weighing the evidence at hand, assessing, and forming an opinion. Therefore, first and foremost, we are to be fair in our self-assessment. We are not to take-on more blame than what derives from the hurt we have caused, and are to weigh each wrong-doing in proportion of its severity. Our tradition makes a distinction, for example, between the wrongs committed inadvertently and those committed on purpose. Then, we are not to show “partiality.” We are not to dwell on our favorite wrong-doings, the familiar, the known, perhaps the minor ones, and ignore or shortchange others. All our character traits deserve their time in the court of our consciousness. The point of this exercise is not to beat ourselves up, but to become increasingly aware; to bring out of the shadows, out of the basement of repression and denial the fullest truth possible about ourselves. Why? Because awareness itself heals. Because our ability to make the unconscious conscious directly impacts our personal growth. Which is why we shouldn’t “take bribes.” Bribes are what divert us from the truth; the compromises we make with ourselves, the personal justifications and rationalizations that allow us to ignore some of the character flaws that come with being human, unavoidably stuck in ego.

And when this ego traps us in its illusory pursuit of unattainable perfection, Torah tells us that it is “Justice” we are to pursue instead. The word translated as “justice” is tzedek in Hebrew, but tzedek also means “rightness” or “correctness.” What we are to “pursue,” therefore, is the right view about our being, the correct understanding of who we are, as we are. Practicing Tzedek, or Right View, helps us understand our multifaceted conditioning and how it manifests in our world. It gives us, at one level, the possibility to heal and grow; and, at another level, affords us the opportunity to transcend this conditioned self altogether. It supports our ability to stand increasingly as the Witness, aware of who we are, as we are; aware of what is, as it is. When we stand as the Witness, we stand with both metaphysical feet in the land that the Eternal [our] God is giving us, the land of Realization, of Awakening. As the High Holy Days approach, may we courageously gift ourselves the pursuit of Tzedek, the gift of Right View.